Giriraj Swami read and spoke from Srimad-Bhagavatam 10.9.19

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Set amidst the rolling hills of the Ardennes, Radhadesh is an ideal setting to celebrate the holy name. Whilst the beautiful forest, exquisite deities and peaceful location all contribute to the sweetness of the festival, the most wonderful quality about the Radhadesh Mellows festival is that it attracts the most sincere and dedicated kirtan lovers around.

And Kadamba Kanana Swami has been a staunch guest kirtaneer for many Mellow years. And judging from his 2020 schedule he might just appear again for RM2020! Until that time you can relish hours and hours of kirtan by expert singers and other musicians. And yes, Kadamba Kanana swami also took part in 2018, beautifully recorded and mastered into an exquisite three piece mp3 album!

The RM2018 album (mp3 and digital) will be launched on the 13th of Oct 2019 and you can already pre-order it. Visit the Radhadesh Mellows online shop or check your local temple for a copy!

Previous years

Already since 2009 Kadamba Kanana Swami has been part of the mellows family. Here is a sample track from the 2014 album. For other years please visit the Mellows shop..

https://radhadeshmellows.com/product-category/albums

The article " Endless Mellows " was published on KKSBlog.

Today is Sri Murari Gupta’s disappearance day. Sri Caitanya-caritamrta, Adi 10.49–51, describes him:

TEXT 49

sri-murari gupta sakha—premera bhandara
prabhura hrdaya drave suni’ dainya yanra

TRANSLATION

Murari Gupta, the twenty-first branch of the tree of Sri Caitanya Mahaprabhu, was a storehouse of love of Godhead. His great humility and meekness melted the heart of Lord Caitanya.

PURPORT

Sri Murari Gupta wrote a book called Sri Caitanya-carita. He belonged to a vaidya physician family of Srihatta, the paternal home of Lord Caitanya, and later became a resident of Navadvipa. He was among the elders of Sri Caitanya Mahaprabhu. Lord Caitanya exhibited His Varaha form in the house of Murari Gupta, as described in the Caitanya-bhagavata, Madhya-khanda, Third Chapter. When Sri Caitanya Mahaprabhu exhibited His maha-prakasa form, He appeared before Murari Gupta as Lord Ramacandra. When Sri Caitanya Mahaprabhu and Nityananda Prabhu were sitting together in the house of Srivasa Thakura, Murari Gupta first offered his respects to Lord Caitanya and then to Sri Nityananda Prabhu. Nityananda Prabhu, however, was older than Caitanya Mahaprabhu, and therefore Lord Caitanya remarked that Murari Gupta had violated social etiquette, for he should have first shown respect to Nityananda Prabhu and then to Him. In this way, by the grace of Sri Caitanya Mahaprabhu, Murari Gupta was informed about the position of Sri Nityananda Prabhu, and the next day he offered obeisances first to Lord Nityananda and then to Lord Caitanya. Sri Caitanya Mahaprabhu gave chewed pan, or betel nut, to Murari Gupta. Once Sivananda Sena offered food to Lord Caitanya that had been cooked with excessive ghee, and the next day the Lord became sick and went to Murari Gupta for treatment. Lord Caitanya accepted some water from the waterpot of Murari Gupta, and thus He was cured. The natural remedy for indigestion is to drink a little water, and since Murari Gupta was a physician, he gave the Lord some drinking water and cured Him.

When Caitanya Mahaprabhu appeared in the house of Srivasa Thakura in His Caturbhuja murti, Murari Gupta became His carrier in the form of Garuda, and in these pastimes of ecstasy the Lord then got up on his back. It was the desire of Murari Gupta to leave his body before the disappearance of Caitanya Mahaprabhu, but the Lord forbade him to do so. This is described in the Caitanya-bhagavata, Madhya-khanda, Chapter Twenty. When Sri Caitanya Mahaprabhu one day appeared in ecstasy as the Varaha murti, Murari Gupta offered Him prayers. He was a great devotee of Lord Ramacandra, and his staunch devotion is vividly described in the Caitanya-caritamrta, Madhya-lila, Fifteenth Chapter, verses 137 through 157.

TEXT 50

pratigraha nahi kare, na laya kara dhana
atma-vrtti kari’ kare kutumba bharana

TRANSLATION

Srila Murari Gupta never accepted charity from friends, nor did he accept money from anyone. He practiced as a physician and maintained his family with his earnings.

PURPORT

It should be noted that a grhastha (householder) must not make his livelihood by begging from anyone. Every householder of the higher castes should engage himself in his own occupational duty as a brahmana, ksatriya or vaisya, but he should not engage in the service of others, for this is the duty of a sudra. One should simply accept whatever he earns by his own profession. The engagements of a brahmana are yajana, yajana, pathana, pathana, dana and pratigraha. A brahmana should be a worshiper of Visnu, and he should also instruct others how to worship Him. A ksatriya can become a landholder and earn his livelihood by levying taxes or collecting rent from tenants. A vaisya can accept agriculture or general trade as an occupational duty. Since Murari Gupta was born in a physician’s family (vaidya-vamsa), he practiced as a physician, and with whatever income he earned he maintained his family. As stated in Srimad-Bhagavatam, everyone should try to satisfy the Supreme Personality of Godhead through the execution of his occupational duty. That is the perfection of life. This system is called daiva-varnasrama. Murari Gupta was an ideal grhastha, for he was a great devotee of Lord Ramacandra and Caitanya Mahaprabhu. By practicing as a physician he maintained his family and at the same time satisfied Lord Caitanya to the best of his ability. This is the ideal of householder life.

TEXT 51

cikitsa karena yare ha-iya sadaya
deha-roga bhava-roga,—dui tara ksaya

TRANSLATION

As Murari Gupta treated his patients, by his mercy both their bodily and spiritual diseases subsided.

PURPORT

Murari Gupta could treat both bodily and spiritual disease because he was a physician by profession and a great devotee of the Lord in terms of spiritual advancement. This is an example of service to humanity. Everyone should know that there are two kinds of diseases in human society. One disease, which is called adhyatmika, or material disease, pertains to the body, but the main disease is spiritual. The living entity is eternal, but somehow or other, when in contact with the material energy, he is subjected to the repetition of birth, death, old age and disease. The physicians of the modern day should learn from Murari Gupta. Although modern philanthropic physicians open gigantic hospitals, there are no hospitals to cure the spiritual disease of the spirit soul. The Krsna consciousness movement has taken up the mission of curing this disease, but people are not very appreciative because they do not know what this disease is. A diseased person needs both proper medicine and a proper diet, and therefore the Krsna consciousness movement supplies spiritually stricken people with the medicine of the chanting of the holy name, or the Hare Krsna maha-mantra, and the diet of prasadam. There are many hospitals and medical clinics to cure bodily diseases, but there are no such hospitals to cure the spiritual disease of the spirit soul. The centers of the Krsna consciousness movement are the only established hospitals that can cure man of birth, death, old age and disease.

*   *   *

Also, as stated in the Foreword to Sri Caitanya-caritamrta, “The chief historical sources for the life of Sri Krsna Caitanya are the kadacas (diaries) kept by Murari Gupta and Svarupa Damodara Gosvami. Murari Gupta, a physician and close associate of Sri Krsna Caitanya’s, recorded extensive notes on the first twenty-four years of His life, culminating in His initiation into the renounced order, sannyasa. The events of the rest of Caitanya Mahaprabhu’s forty-eight years were recorded in the diary of Svarupa Damodara Gosvami, another of His intimate associates.”

Sri Murari Gupta ki jaya!
Srila Prabhupada ki jaya!

Hare Krishna.

Yours in service,
Giriraj Swami

Deity worship by Vaishnavis.
Srila Prabhupada’s letter to Amsu das on 13 August 1974:
“Regarding the worship of our Gaura Nitai by women pujaris, we worship Lord Chaitanya in His householder life when He was with His wife, and not as a sannyasi. So, it is alright for women to do this service. But, besides this, service is spiritual and there can be no material designation. In Bhagavad-gita it is stated by Lord Krsna: striyo vaisyas tatha sudras te’pi yanti param gatim. The principle is that everyone who is properly initiated and following the rules and regulations can worship. This activity cannot [be] on the material platform.“

Today is Sharad Purnima- Beginning of Kartik month Deep dhan festival. Kartika month is observed this year from 13 oct to 12 Nov-the most important month in our calendar, as it is very dear to Sri Sri Radha-Madhava. Just as there is no yuga equal to Satya-yuga, no scripture equal to the Vedas, and no […]

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We welcome you to this most auspicious place, the temple of Sri Sri Radha-Radhanath, on the most auspicious occasion of the beginning of Kartik, in the most auspicious association of Lord Krishna’s devotees. Kartik is also known as the month of Damodara (dama means “ropes,” and udara means “abdomen”), or Krishna who allowed Himself to be bound about the waist by the ropes of His devotee’s love.

Srila Rupa Gosvami compiled the law book of Krishna consciousness, the science of devotion, as the Bhakti-rasamrta-sindhu, translated by Srila Prabhupada in a summary study as The Nectar of Devotion. There the observance of Kartik is mentioned as one of the sixty-four items of devotional service. Rupa Gosvami quotes from the Padma Purana that just as Lord Damodara is favorably inclined toward His devotees, so the month of Kartik, which is also dear to Him, bestows great favor upon His devotees, even for a little service or a little practice. It is even said that the benefit gained for service performed in the last five days of Kartik is equal to that gained from service performed for the entire month. In other words, for a very small performance of devotional service in the month of Damodara, one gets a very big result—especially in Vrindavan. Also, Srila Prabhupada has explained that wherever the Deities of Radha and Krishna are installed, that is also Vrindavan. So even here our devotional service will be magnified “one thousand times.”

Srila Prabhupada gave the example of a store that has a sale. Often when a new store opens they will have a sale, and a customer can get a valuable item by paying a small amount. So, the month of Kartik is like a sale, a transcendental sale. By a little investment in terms of spiritual practice and service, you can get a great benefit. Of course, the management of the store hopes that you will come to appreciate its goods and patronize the store even after the sale is over. And we too hope that you will continue with your spiritual practices, or increased practices, even after the month of Kartik.

There is a special potency to the month itself. Just as certain times of the day, such as the brahma-muhurta, which begins one hour and thirty-two minutes before sunrise and continues until the sun rises, are more auspicious for spiritual progress and enhance the value of one’s practices, so too, within the year, the month of Kartik is most auspicious. Devotees try to take advantage of the facility offered by Kartik by on the one side increasing their spiritual practices and doing extra service—they chant more rounds, read more scripture, recite more prayers, distribute more books, and make special offerings—and on the other side decreasing their material involvement, their sense gratification. As it is, we are in the four-month period of Chaturmasya, so every month we forgo a certain type of food, but in Kartik devotees may do extra austerities. They may eat only once a day, or give up sweet or fried foods, or rise earlier than usual, or whatever—work on some area of their spiritual life that they want to improve—and they get special mercy in the month of Kartik to fulfill their vows and improve their spiritual practices.

Today also is sarat-purnima, the full-moon night of the sarat season, the night on which Krishna played upon His transcendental flute at Vamsivata by the Yamuna River in Vrindavan and called the gopis to dance with Him. Now, we may take it that He played on His flute and in a figurative way called the gopis to dance with Him, but actually Krishna’s flute is one of His messengers, and so the gopis not only heard the beautiful, melodious sound of the flute, but they actually received the message that Krishna wanted to meet them. And because their only desire was to please Krishna, to fulfill His desires and make Him happy, they all went to Him—not with the aim of fulfilling any selfish desire of their own, but with the sole aim of fulfilling Krishna’s transcendental desire to dance with them.

Because the rasa dance superficially resembles the dancing of men and women in the material world, it can easily be misunderstood, and there are critics of Lord Krishna and Srimad-Bhagavatam and Krishna consciousness itself that find fault with the rasa-lila. I know religious groups outside of the Vedic tradition that criticize and challenge: “Oh, Krishna is a womanizer. How can you worship a god that enjoys with women?” They do not understand the pure love exchanged by Krishna and the gopis. In Sri Caitanya-caritamrta, Srila Krishnadasa Kaviraja Gosvami explains the difference between love, or prema, and lust, or kama. In lust, the person wants to gratify his or her own senses, whereas in pure love, the devotee wishes to satisfy Krishna’s transcendental senses. The two may resemble each other, but actually they are completely different.

kama, prema,—donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana

atmendriya-priti-vancha—tare bali ‘kama’
krsnendriya-priti-iccha dhare ‘prema’ nama

“Lust and love have different characteristics, just as iron and gold have different natures. The desire to gratify one’s own senses is kama, but the desire to please the senses of Lord Krsna is prema.” (Cc Adi 4. 164–165) Iron and gold are both metals, but there is a great difference between them, between their values. The pure love of the devotees for Krishna is like gold, and the lust of people in the material world who want to gratify their senses is like iron.

Another point of contention related to the Tenth Canto of Srimad-Bhagavatam is that the name of Radha is not mentioned. Some people challenge, “You are worshipping Radha and Krishna, Radha-Radhanath, but on what authority? We don’t find the name of Radha in the Bhagavad-gita or Srimad-Bhagavatam.” But in the five chapters that describe the rasa-lila, we find that after Krishna called the gopis and began to reciprocate with them, He disappeared. The gopis then plunged into separation from Krishna, and they began to search all over the Vrindavan forest for Him. In time they found two pairs of footprints: Krishna’s and a gopi’s. Then the other gopis, in their separation, exclaimed:

anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah

“Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead. Therefore Govinda was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place.” (SB 10.30.28) “Because She worshiped Lord Hari better than all of us, She has gotten to be with Krishna now.” The word aradhito, which means “worshipped” or “perfectly worshipped,” refers to Radha, as confirmed by Srila Visvanatha Cakravarti Thakura and other acharyas. They explain that Her name does appear in the Vedas, Upanishads, and other Puranas, and that in this verse, although Her name is not mentioned explicitly, the superexcellent glories of Sri Radha are nonetheless proclaimed.

Ultimately Krishna also left Srimati Radharani, and when the other gopis came upon Her, they found Her in such a state of intense lamentation in separation that they felt, “Actually, She loves Krishna more.” There is a technical discussion of what actually took place in the rasa-lila, why Krishna left with Radharani and why eventually He left Her too. But His ultimate purpose was to reunite all the gopis, and when the other gopis saw Srimati Radharani in such a state of ecstasy in separation, they felt sympathetic toward Her. They did not feel any envy at all.

Thereafter they all searched for Krishna together. But they could not find Him anywhere. Finally they decided, “We cannot find Krishna unless He wishes to be found. We cannot force Him to come before us.” So they considered, “How can we attract Krishna’s attention? How can we move Krishna to come back to us?” And they concluded that the best method was sankirtana, chanting the glories of Krishna together, along with crying.

So they returned to the banks of the Yamuna where they had originally met Krishna, and they began to sing His glories—very beautiful songs in separation, known as the Gopi-gita. And when Krishna heard the loving prayers of the gopis, sankirtana, His heart was moved and He could no longer stay away from them. He came to them, reappeared before them in His most attractive feature:

tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah

“Then Lord Krsna, a smile on His lotus face, appeared before the gopis. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.” (SB 10.32.2)

Then followed an interesting dialogue between Krishna and the gopis. The gopis felt some transcendental anger because Krishna had abandoned them. After all, He had called them to Him, they had risked everything to go to Him in the dead of night, and then He had left them. So they wanted Krishna to explain why.

In a most tactful and intelligent way, they began, “There are three kinds of lovers.” They presented three categories of lovers, three different ways that lovers deal with others, and asked Krishna to explain them. Indirectly, they were asking Krishna, “In which category do you fit?”

In one category are people who reciprocate exactly with the other party. In other words, “If you are kind to me, I will be kind to you; if you ignore me, I will ignore you.” Krishna said, “They are like merchants. They give only with the expectation of return, and they give only as much as they expect in return. Actually, they are selfish.”

In the next category are those who love the other even though the other does not love them. For example, at least in principle, parents love their children no matter what the children do. The children may not even appreciate the parents’ service, but the parents go on loving and serving them. And even better than parents are devotees, because although parents serve their own children, devotees love and serve everyone. Whether others appreciate them or not, they try to help everyone. Krishna said, “Those who love others even if others don’t love them in return are following the true path of dharma and are the true friends of humanity.”

In the third category are those who don’t reciprocate even when others love them. The first category is “I reciprocate only if you love me.” The second category is “Even if you don’t love me, I love you.” And the third category is “Even if you love me, I don’t reciprocate.” So, the gopis wanted Krishna to admit that He was in the third category. They did not want to say it themselves, but they wanted to hear it from Krishna’s own mouth. They wanted to trap Him with their subtle network of wise and clever words.

Now, within the third category there are four divisions. There is the atmarama: he is completely self-satisfied. Even if you love him, he won’t reciprocate, because he is self-satisfied; he is situated in transcendental bliss. Then there is the apta-kama: he has desires, but they are already satisfied, so he doesn’t need you. Even if you love him, he won’t reciprocate. Then there is the third division, akrta-jna: he is ungrateful. And then there is the last division, guru-druhah. In the first three, “You love me, but I don’t reciprocate; I remain indifferent,” but in this last category, guru-druhah, “You love me, and I am not just indifferent to you; I am inimical.” Actually, the gopis wanted Krishna to admit that He had been ungrateful.

Ultimately Krishna had to respond to the gopis’ question, and His answer was, “I did not neglect you, nor was I indifferent to you. I was always thinking of you. But in order to increase your love for Me, I hid Myself from you.” Krishna gave the example of a poor man who gains wealth and then loses it. He will be so anxious that he can think of nothing except his lost treasure: “What happened to my money? How can I get it back?” Krishna said, “So I was reciprocating with you, because your desire was to increase your love for Me, and by hiding Myself from you I created a situation by which your attachment for Me would increase. So I was reciprocating with you.” Although Krishna’s argument sounded good, it did, however, contain one defect: the gopis’ love was already unlimited, and even so, by its very nature it was always increasing. So that could not have been the real reason.

Again, there is an intricate and elaborate discussion by the acharyas about the dialogue between Krishna and the gopis, but at the very end Krishna admits defeat. He says,

na paraye ’ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna

“Actually, I am unable to repay My debt for your service to Me even with the prolonged life of Brahma, because you have given up everything for Me. You have given up family ties, which are so difficult to break. You have given up the dictates of the world, of the Vedas, and of your relatives. You have forsaken everything for My sake—which I could not do for you. You have given up all other relationships for Me, but I could not do that for you. I still have My father and mother and friends. You came running out of your houses in the middle of the night, but I sneak out and return in the morning so that no one catches Me. But you, with complete abandon, have come to meet Me without any consideration of the consequences. And I have so many devotees with whom I reciprocate: devotees in madhurya-rasa, in vatsalya-rasa, in sakhya-rasa, in dasya-rasa, and in santa-rasa. I also reciprocate with the sadhakas in the material world who are struggling and trying to become devotees. I reciprocate with everyone who approaches Me. But you love only Me. So I cannot equal your love. I admit it: I can never repay My debt to you.” He concluded, “I am defeated by your love.”

The gopis were so touched by Krishna’s words that they thought, “Now He has defeated us! We could not admit to Him that He defeated us, but He has admitted to us that we defeated Him. So He has defeated us.” Of course, this is all on the platform of transcendental love. And it is said that later, when Krishna left Vrindavan to go to Mathura and Dvaraka and the gopis were left in separation from Him, they would think of His words to them—na paraye ’ham—and that would give them solace to bear the separation. Here we come to another subtle and intricate discussion, because even in separation from Krishna they experienced His presence.

After hearing Krishna’s reply, the gopis were appeased, and so He began the pastime of the rasa dance. All of the gopis were dancing in a circle, and Krishna expanded Himself to be next to each one. Each gopi felt, “Krishna is with me alone,” and each was completely satisfied by Him.

One of our devotees has envisioned the image of the rasa dance as a symbol for interfaith harmony. It is a symbol that is most appropriate, especially for a diverse country such as South Africa.

The idea is that there were so many gopis, and each was individual, but that Krishna was by the side of each one, reciprocating with each perfectly. He accepted all of them, and all of them accepted each other, and there was complete harmony—not only between Krishna and the gopis, but also among the gopis themselves—in this dance of divine love. So, different worshippers serve God in different ways. They have different practices and rituals, and different scriptures and languages. But God reciprocates with all of them. And if they can come into harmony, not only with God but also with each other, in the dance of divine love, there can be complete harmony in the world.

So, today is a most sacred occasion: the beginning of kartik-vrata, and sarat-purnima, the night Krishna enjoyed His rasa-lila with the gopis—after removing Himself from their presence in order to demonstrate to the world, in their separation from Him, their supreme love.

Thank you very much.

Hare Krishna.

[A talk by Giriraj Swami, October 17, 2005, Sri Sri Radha-Radhanath Temple, Durban, South Africa]

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[Youth meeting at Seattle, USA]

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After touring the area of Northeastern India in late 2002, I can more easily understand the value of the culture of that region, and the need to protect and preserve it. The people of the area are some of the nicest, simplest, and most friendly people I have ever encountered. They show a high degree of respect toward others and for life itself. It would be a real shame if that should ever change.

On the other hand, I come from America, a land rich in facility, technology, wealth, business, global enterprises, and the desire in most everyone to climb the social ladder to increasingly better positions and higher pay. It also has the high crime, the pollution, as well as the selfishness, competition, lack of respect for others, and the impersonal relationships that come with such an environment. Now I ask you, is this real progress? Is this the kind of progress we should be making? Obviously, as we can see from the results of the economic difficulties the whole nation is facing in 2009, it does not always provide the kind of results we expect from it.

We have to have the foresight to see that opulence without culture and time for introspection leads to a shallow life, even a meaningless life. These days in the West, people look for culture, but since America is so young, we have to look for it from outside our borders. And people in the East may be surprised that Westerners often look toward them for culture. Westerners often look to the East for a deeper understanding of life, of who they are, and to learn what is their connection with the universe and God. There are more Westerners than ever before who practice yoga, study Eastern philosophy, and who are adopting dietary and health disciplines of the East for improving their lives. So the people of India should not think that giving up their own culture or spiritual path to adopt some new technology or Western religion is going to be the answer to their problems. That is not the way it works.

As I have traveled all over India, I have seen that one of the prime reasons for many of the social and environmental problems of the country is not the culture itself, but it is the distancing or even a disconnection from it. Remaining fixed in the true principles of your own indigenous culture, which has gone on for thousands of years, is often the means of keeping social problems to a minimum. But that also means staying educated in what your culture actually teaches and handing that knowledge down to younger generations so that it never becomes lost.

This is something that is important to understand. The Vedic and indigenous cultures of India are the oldest in the world. They have been developed by some of the wisest sages the planet has ever seen. This culture has given some of the most profound knowledge and deepest insights and understanding of life that mankind has ever known. It has existed for thousands of years. So who is to tell me that it is not good enough to last for another several thousand years? Who is to tell me that its philosophy is backward or not up with the times? Do not accept another person coming to tell you that your own culture is not good enough, especially a foreigner who mostly wants you to convert to his Western form of religion, or who tells you that what you do is evil. Since when did it become evil? Who is he to tell you this when his own culture or religion does not have the many years of development as your own?

So don’t think you have to give up your own culture in order to meet someone else’s definition of being “civilized”. Some of these Western religions have been a part of some of the worst wars and most brutal carnage in world history. And so many are divided into numerous sects, like the Catholics and the Baptists, all of which fight among themselves for converts. This should make you ask, how can unity come from such disunity? How can social harmony come from such disharmony? How is this a sign of advanced civilization?

So do not give up your culture or feel that you must convert to some other religion. Do not be tempted to think that your ways are backward. As my own spiritual master, Srila A. C. Bhaktivedanta Swami would say, and as Vivekananda has also said, that we only need to combine the Western technology with the Eastern philosophy. This is what helps makes for a progressive society. Develop yourself on all levels, the material and the spiritual. Simply broaden your education. You don’t have to give up your culture or spiritual path to do that. Merely learn and keep up with the modern developments in the world, and use the latest technology when it’s applicable to further enhance your development in your economy, ecology, agriculture, transportation, communication systems, construction of roads, and in your health systems. But there is no need to become so influenced by it that you should feel that you need to give up your own culture, your own values, or your own spiritual practices in the name of progress.

So what should you do?? These are some of the solutions that can be followed not only by the people of Northeast India, but by people of the indigenous cultures from around the world.

SOLUTIONS

1. Practice your own culture and spiritual path. Be proud of what it offers.
2. Learn it deeply. Stay familiar with your traditions, rituals, and holy days, and pass it along to the youth.
3. Make sure the traditions and stories are recorded in books so they can be studied, remembered, practiced, and handed down through the generations.
4. Compile the books of prayers, songs, and stories, and with translations, and make them available to everyone.
5. Make the proper and benevolent images to worship where and when it is helpful.
6. Construct centers for prayer, worship, and practice. Such centers are the basis of preserving the culture and offering education in them.
7. Congregate together regularly, and be supportive toward one another.
8. Celebrate and enjoy your festivals, and know and discuss the meaning of them so they are not lost, and be willing to share the beauty and joy of them with all others.
9. In a friendly way, encourage others you know to participate as the basis of a united community.
10. Recognize the need to be pro-active in working to keep your culture. Join or form the organizations that help you preserve and protect your culture.
11. Establish the means or campaign that will assist people to realize the value of their own spiritual heritage.
12. Form political action committees to (A) make sure politicians are aware of your issues, (B) to make sure that they are representing you properly, and (C) to unite voters to bring in a better political representative for the indigenous culture or vote out those who are ineffective.
13. A group should be established in every town and village, if possible, to encourage people in this way.
14. Come together in groups regularly to participate in and discuss your culture, and develop the ways of defending it, especially when it is under attack or threatened by conversion groups who are under a foreign influence.
15. Also recognize the need for true harmony and unity, and know that a true religion or spiritual path does not create disharmony by dividing people into the “sinners” and the “saved” simply because of following different religions or spiritual traditions.
16. There must also be the maturity to balance the old traditions with any new modifications.
17. Unite with other organizations, groups, or village tribes who have similar interests and concerns for cultural preservation, and share information and support with other groups.
18. Start your own schools. Write or compile teacher’s guide books on ways to teach children and others the culture. In this way, the culture will more likely be preserved and passed down through the generations.
19. Work on ways for economic self-sufficiency to be free from the need of support from organizations or religions that actually disdain your own original culture.
20. Followers of Vedic Dharma, Hindus, must be ready and willing to stand up and distribute knowledge to overcome misconceptions, false media reports, the false history of India, and any social or religious injustices that take place toward its people.
21. All foreigners who enter India, especially under a tourist visa, and are seen to be engaged in converting people from their own culture, traditions, and religions, which is illegal in India, must be reported to the government or other groups who will do something about this.
22. Know how to work within the legal system and do not be afraid to take organizations and people to court in order to resolve issues, or delay their activities of denigrating and distorting the truth of your own culture. Bring in lawyers who are willing to help you and who share your concern.
23. Approach the wealthy who will help contribute to do something about these wrongs, and assist in various projects to facilitate the spiritual development of all Sanatana-dharmists and people everywhere.
24. Acharyas or local spiritual elders must also reach out to the villagers and tribals to show them welcome into the Vedic family, and that they are respected as members of the Global Vedic Community.
25. Encourage all Hindus and people of the indigenous traditions to participate in politics as a vote bank to oust the politicians who improperly represent the Hindu/Vedic community, and to vote in and support those political leaders who will. This must never be taken for granted. Also, learn how to run for office and get involved in politics to better defend your culture and bring particular issues to the fore.
26. Report or write to newspapers immediately when errors or unfairness or discrimination appear in their reports. Also, learn to write to the editor on these issues, some of which may get published to offer a different view.
27. When the government or politicians provide laws that favor minorities, or add holidays to the calendar year at the expense of the majority population in India, or refuse to recognize the holidays or traditions of the growing Indian community in countries outside India, then act in ways that will show support for your view and cause in order to make the government realize the importance to change what it is doing, and to provide more support for your own community. Be ready and willing to take such cases to court if necessary.
28. Learn to use and control the media to defend against any misconceptions of the culture. Be ready and learn how to establish radio stations, or radio and television shows and programs to broadcast what is of interest to the community, along with spiritual knowledge that is of interest to everyone. You may be surprised at how many people become regular listeners, or how you become the connection between people and the Vedic and indigenous tradition. This is a strong way to present correct conceptions and understanding of the culture, or keep people informed regarding what is actually happening in the district.
29. All Hindus and people of indigenous cultures must become more united in this way, and show their unity. They must also take a stand on important issues together, such as the Rama Sethu issue and others. I have often said, if the Hindus or Sanatana-dharmists could ever really unite, they would be a force that could change the world, and keep India as the homeland of a dynamic and thriving Vedic tradition. Remember, that the Global Vedic Community represents one billion people. That is no small number.
30. Hindus, Sanatana-dharmists, Vedic devotees, and people of the indigenous traditions must be proud to be what they are. They should not feel afraid or embarrassed to be Hindu, or from India, and must be able to defend their culture and correct misconceptions that other people may have. They must become a collective voice of one billion strong and join in the Global Vedic Community.
31. They can also participate in community activities, and open their temples to the increasing number of Westerners who are curious and interested in the Vedic culture and its traditions. The Vedic community is looking for support and new participants, and the West is the biggest marketplace for their culture than anywhere else right now. So, why not work together to provide enhanced spiritual knowledge for everyone? If we want punya or spiritual credit, there is no way of getting it faster than assisting others in their spiritual development. So, what are you waiting for?
32. Non-Resident Indians (NRIs) must also do their part to preserve, protect, and promote the true understanding of Vedic Dharma, especially in India, and contribute toward the well-being of India’s future. They must also help support those who are working in a similar way, such as writers, lecturers, or Swamis who can help create awareness of current issues and find resolutions for them, and help wake up Hindus of India to become pro-active for the protection of Vedic Dharma. It is not enough simply to work for enlightenment, but NRIs most also help to preserve the freedom so that we can continue to follow the path of enlightenment without obstacles.

If Hindus can work together in this way, this can certainly and quickly change the view and the support the world will have toward Hindus at large.

India’s civilization is the oldest in the world. It has withstood the test of time when others have crumbled. It has weathered the onslaught of many foreign invaders and has still retained its religious and spiritual values, along with its original customs and traditions, which are unique in nature. It is the Eastern culture which has shown itself to be the most respectful and tolerant, allowing all forms of deities and spiritual paths to remain, and permitting the expression of every form of spirituality. It has given liberty of individual thought as the ultimate freedom, which other tyrannical civilizations have denounced, which has also brought about their own demise. Therefore, you have every reason to value what you already have and continue practicing it.

Ultimately, the difference between being nice and being naive boils down to adherence to dharma.

Nitai Gauranga - Kirtaniyas feat. MC Yogi & DJ Drez

A video featuring Srila Prabhupada. Poem written by Srila Bhaktivinode Thakura, music performed by As Kindred Spirits.

A video featuring Radhanath Swami. 

This year’s Krisna’s Village Of Peace at Polish Woodstock [ Pol’ And ‘Rock ] was successful beyond the devotees' wildest imagination. Tens of thousands of people got a first hand experience of Krisna consciousness through daily Ratha Yatras, prasadam and the chanting of the holy names. It was an historic few days in the history of our ISKCON movement. A video by Ananta Vrindavan. 

Harvard plans to focus promoting plant-based food as part of a commitment to reduce food-related greenhouse gas emissions by 25 percent by 2030.

A poem by Ananda Vrindavan Dasi. 

There were about 15 attendees participating from Italy, Germany, Czech Republic, Ireland and Belgium. 

For the past 13 years ISKCON’s Ministry for Cow Protection and Agriculture (IMCPA) has organized a European conference for ISKCON farmers and anyone interested in agriculture and cow protection. The idea is to create networks and unite everyone towards Srila Prabhupada’s goals for cow protection and simple living.

Over the past year I’ve been pondering over a small exercise my guru maharaj suggested we do in order to correctly identify the real cause of my happiness and distress. More so as loss of health and then the job one has worked in for over 14 years does knock one’s self esteem and perspective.

It’s easier to blame others or circumstances the “if only” indeed we live in a society now were seeking blame is almost a way of life “it’s not my fault because” relating it then to individuals or circumstances. Indeed in many ways we can all do this identifying people or situations that have either benefited or hindered us and for those who hinder resentment can come in.

If only this or that would have happened then I could have been, why is it that I’ve not achieved this or that which then leads to resentment of those who appear or have achieved something you personally think you rather than them should have.

Yes karma, due to my activity in previous life’s m happiness, distress, intelligence, wealth and health are established; the reality is what I am experiencing is of my own making; I’m simply subjected to this amazing karma delivery system.

So I’ve been pondering the karma delivery system and how it entrapped each one in repeated birth and death. Without a delivery system our karma will not come but the fact we can point to individuals and situations binds us we can simply satisfy ourselves that the reality is were not the problem, it’s pushed onto others so the illusion of material nature becomes real.

The karma delivery system drives us forward to achieve I’ll show them! Dissolve’s us for taking full responsibility for our actions and inactions, allows us to surround ourselves with excuses whilst creating a situation for later Karma and our next form of life.

As I look in the mirror staring back is the true cause of all that is happening to me; yes I can point to situations, people act. but within this I can also see the solution the science of self realization to move one’s self from ignorance to understand my constitutional self. This means that even the way one deals with others must and have to change, to be not the one who delivers the missery to others but who delivers the inspiration to others; to be the ever well wisher.

It’s a tall order and indeed each day in one way or another I fail as one simply remans a slave to one’s mind or wrapped in circumstances to which one reacts.

There is no other way than the chanting of the holy names and may one each and every day may I and those I meet always remember Sri Krishna.

And to realise that those who appear to do me harm are in actual fact only delivering my karma and to forgive and not be resentful or wish them I’ll is the biggest lesson; it reminded me of Lord Jesus Christ who simply said “farther forgive them for they simply don’t know what they are doing” deep down it shows he had already forgiven them even though there actions would lead to his death.

May I show such forgiveness and by the mercy of the devotees continue to grow in true knowledge of self.

I pray this makes sense and that you all remain steady in your own walk in self realization, Krishna consciousness and grow each and every day

Hare Krishna

It was about five years ago that I last visited our temple in Chennai, India and it was certainly wonderful to be back. Their Lordships, Sri Sri Radha Krsna, Jagannatha, Baladeva, Subhadra and Gaura Nitai looked as beautiful as ever.

I caught up with my god-brother and old friend, HH Bhanu Swami, who has his headquarters there. He had just arrived back from a tour of our temples in Italy. Needless to say, I enjoyed my stay there immensely.

Giriraj Swami read and spoke from Srimad-Bhagavatam 7.5.12.

[Sunday feast class at ISKCON, Hillsborough, USA]

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[Online course on Bhagavad-gita]

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[Online course on Bhagavad-gita]

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[Online course on Bhagavad-gita]

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The post Gita lite 1 – Chps 1-2 appeared first on The Spiritual Scientist.

Food For All London

Although most of our very limited funds comes our Rock and Roll friends, we also receive a steady income from Bhima our action hero.

He is regularly appearing in movies, advertisements, and videos for songs.

Apparently he is over 7 foot, 6 inches in height.

Lives at Krishna’s Castle and distributes 500 Meals daily near University College London.

Today I heard a beautiful talk by Srila Prabhupada, Los Angeles, January 5, 1974, on Srimad-Bhagavatam 1.16.8, which says, “Living beings who are under [Yamaraja’s] grip should take advantage by hearing the deathless nectar in the form of this narration of the transcendental pastimes of the Lord.” And Srila Prabhupada glorified Srimad-Bhagavatam and the importance of book distribution:

“This is the Bhagavata. There is no comparison. There is no literature throughout the universe like Srimad-Bhagavatam. There is no comparison. There is no competition. Every word is for the good of the human society—each and every word. Therefore we stress so much on book distribution. Somehow or other, if the book goes in one’s hand, he will be benefited. At least he will think, ‘Oh, they have taken so much price; let me see what is there.’ If he reads one sloka, his life will be successful—if he reads one sloka, one word. It is such a nice thing. Therefore we are stressing so much, ‘Please distribute book, distribute book, distribute book.’ A greater mridanga. We are chanting, playing our mridanga. It is heard within this room or a little more. But this mridanga will go home to home, country to country, community to community—this mridanga.”

Hare Krishna.

Yours in service,
Giriraj Swami

[Talk at Colorada State University, Denver, USA]

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[Talk at ISKCON, Naperville, USA]

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The post Mahabharata controversies – how life was unfair to both Karna and Arjuna appeared first on The Spiritual Scientist.

Our relationship with the material body is a temporary one; it is not part of our true self. The body is simply a temporary identity.

Home program, Cape Town, South Africa, 20 September 2018

You can watch the video below or visit Youtube.

The article " Temporary Identity " was published on KKSBlog.