Planet ISKCON

at the home of Shyamasundara’s in Dallas

Science and philosophy have common goals: to explore and uncover answers to the big questions of existence and to apply that knowledge for the benefit of the entire humanity. It turns out that the seemingly simple question, ‘who am I’, has plagued not only philosophers since time immemorial, but in more recent times it has seen neuroscientists scratching their heads also. In this workshop we went on a journey through matter, life and the universe, all the while putting the most important piece - ‘consciousness’ - into its rightful place in the puzzle of existence; right at the very beginning!

Meghnauth Baboo Ram.
Hare Krsna, Jagannath Mishra Prabhu and I happened to knock on a door, and a devotee named Meghnauth Baboo Ram opened the door. He looked surprised to see us holding up the Bhagavad-gita and other books. He said that he’d just finished reading the Gita and had placed the book on his altar when he heard us knocking. So we gave him the Krsna book.

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An Iskcon devotee with an audience of 30 million people each week!
An ISKCON devotee who grew up in the Hare Krishna Movement, Gaura Mani devi dasi, and her group Vrajavadhus Kirtan, have become a kirtan phenomenon! Reaching 30 million people a week with kirtan posts on Facebook, regularly chanting Hare Krishna to audiences of several hundred thousand at Rathayatras, and changing lives everywhere, they are proving the sheer power of the Holy Names and Srila Prabhupada’s message.

Krishna Conscious Complaining (5 min video)
There is a way to complain in Krishna consciousness. If we must speak out against ...

Sunday preaching program in Mayapur (Album of photos)
Srila Prabhupada: Dedicate your life for Krishna. That is the perfection...

The world points to Krishna and often misses the point of Krishna (Based on Gita 10.41)
Chaitanya Charan Das: The world features many attractive things that we clamor and labor to enjoy. Yet their beauty doesn’t last for long. Even while it lasts, their charm dwindles with time, leaving us disappointed.
Is our longing for pleasure meant to be permanently thwarted?
No, asserts Gita wisdom – provided we understand the point of the world: Krishna.
The Bhagavad-gita (10.41) explains that all attractive objects manifest a spark of Krishna’s splendor. However, because the attractiveness of those objects is finite and short-lived, they offer just a drop of pleasure. In contrast, because Krishna’s attractiveness is infinite and eternal, he offers a limitless ocean of pleasure.

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Photos from London New Year’s Eve 2018.
“For us, every day is New Year’s. Krishna is always new, always fresh, and we are always celebrating Him. Just see how these people in maya are celebrating, drinking poison to forget everything! Because they are frustrated, they want to forget. But for a devotee, it is just the opposite. The devotee wants to remember Krishna at all times.” - Srila Prabhupada. December 31, 1966 : New York.
Slideshow (please turn on sound): https://davidc.zenfolio.com/new_years_eve_2018/slideshow
Gallery: https://davidc.zenfolio.com/new_years_eve_2018
Your servant, David

One thing I have witnessed is that how 30, 40 or more years ago, when Indians were coming to America, they came to concentrate on their careers, not their culture. Yet, many of them have now turned back to their culture and have become better Hindus than if they would have stayed in India. Some may have realized that the American dream is not all it’s cracked up to be, or, more simply, in order to feel more complete and fulfilled, it is better that they still have a strong connection with their Vedic traditions. It may also be because they want their children to be trained up in the culture of their homeland. So, now many of them have reconnected with the spiritual customs and traditions of Vedic India. They have combined their assets and have built so many temples across America.

However, a problem that many Indian Dharmic families are facing is how to make sure their children learn about and take an interest in their own culture. That can partly be because the parents do not always show enough interest, which is the impression passed on to the children. But it is also encouraging to see that those children who do take an interest are often becoming more dedicated Hindus than their own parents. Yet, we can see that this is often a matter of association, who the children pick as friends and how they learn about what really is Vedic culture or Sanatana-dharma. Therefore, the children have to be guided by proper training, proper association, and proper observance of Vedic traditions. This also is part of forming the proper samskaras in the minds of the children. And isn’t this what we are meant to do anyway?

One thing that we should realize while we live and grow in America, is that the way things have been going in India, we practically have more freedom to practice the Vedic culture and its traditions in America than we do in India, and I could certainly elaborate on that point, but already have in other articles that you can read on my website. However, hopefully, with the proper government, that will change and obstacles that have come up against the Vedic community can be dismantled. Nonetheless, we need to know how to utilize this freedom that we have here in America.

Secondly, we need to know that America is a prime location where we can work together for cultivating as well as protecting and preserving the Vedic tradition. But we need to base this cooperation beyond the considerations of caste or ethnic differences, those labels of the body. We may call ourselves Hindus and then Indians, but how many times do you call yourselves Gujarati Hindus, or Bengali, or Marathi, or Tamil Hindus, and so on. But as the Vedic teachings relate, we are actually the spirit soul within whatever kind of body we may temporarily have. We need to base our cooperation and the way we identify with each other on that. And America can be the best place for this to happen. We are all speaking a main language of English, we all go to the temple, and our caste and ethnicity matter the least here than back in India.

Yet, this is one of the problems that we see in India: there are so many groups that have similar goals and interests for the benefits of the culture and country, but there are so many differences between these groups based on superficialities of the body and ego that they cannot unite and become a strong federation, a powerful organization that can determine their own fate, or the future of the country. If anything, so many associations in India still fight with one another and, thus, weaken each other to the point of becoming incapable of performing any significant actions that will make a real difference for the unity and future of the Vedic culture in India. This is where we have a real chance of excelling while in America.

This was the same sort of weakness of the past 1000 years when invaders came into India, sometimes few in numbers, but took over parts of the country without much resistance. It was a lack of unity amongst the princely states, their inability to support each other or come to the aid of another that allowed for such a poor defense system that they could not repel their invaders. So, we have to ask ourselves, are we going to continue the same pattern? Are we going to sit back and criticize others and what they have done and point out what they should do, while we accomplish nothing? If we do, then there is no doubt that we are already finished. It is only a matter of time when we and the Vedic system will become so reduced that it will fade from the world, like other cultures that have been reduced to mere museum pieces. We have to rise above that.

Some of you will say that I am being overly dramatic, and that Sanatana-dharma is eternal, so that will never happen, and there is nothing to worry about. To that I will only ask, haven’t you honestly read the Bhagavad-gita? Haven’t you read that one of the reasons why Lord Krishna appeared in this world was to revive the Vedic traditions and its teachings, which had become lost, faded from what it once was? So, are we going to allow that to happen again? Are we going to simply wait for someone else to take up the reigns to lead us, to protect and preserve the culture, or to bring it back to its glory the way it used to be?

So, as American Hindus, Western Dharmists, we should first recognize ourselves as spiritual beings, followers of Sanatana-dharma. Only after that should we recognize each other as Indians, or related to India. We must first see ourselves as spiritual beings, and then everyone else in the same light, the light of Vedic spiritual knowledge. Then we can come together and cooperate in real unity, real concern for protecting and preserving the Vedic Dharma, not only for ourselves, but for our families, our children, and for the many generations to come. Even my own spiritual master, Srila Prabhupada, once asked us, what is the use of being Americans if you cannot do something significant?

Let us make sure that the Vedic tradition and its spiritual knowledge is not an eternal yet hidden philosophy that has been forgotten or is difficult to attain and utilize. Let us make sure that it remains a guiding light for everyone, all over the world, and accessible for those who seek deep spiritual knowledge, over and above mere pious religion. That is the way it is meant to be. I have often said that Vedic culture is the last bastion of deep spiritual truth. If we lose that, then all of humanity is in for a very dark future.

However, as followers of Vedic Dharma in America or as Americans of Indian descent, we also must never forget that India is the homeland of our Vedic tradition, and that is what it must always remain. We must protect that as well. But how do we use our freedom here in America to do that? What do we do? Of course, the following points, though oriented toward America, can be done anywhere, especially in India.

AN EIGHT POINT ACTION PLAN

FIRST, as I mentioned, we need to respect each other as spiritual beings, followers and friends on the path of Vedic Dharma. We can become encouraged by coming together and associating in this way, and seeing the positive effects of the tradition on each other. Then we must cooperate and work together to assist ourselves and our friends along this path, and there are many ways in which we can do this, of which I will mention only a few here.

SECONDLY, we utilize our freedom to assemble and rejoice in the Vedic festivals and celebrations that we can observe, especially in the temples. This makes way for the joys of life, and also creates many samskaras or impressions of these happy times in the minds of our children, the memories of which last for many years and propels them to do the same with their children. This is love, this is what we want, love for God and love for each other as parts of God.

THIRDLY, the Indian community in America is one of the wealthiest. According to Vedic Dharma, such wealth is a tool to either help spiritualize your life, or build a crown on your head, the weight of which will only drag you down into darker realms in the next life if you are a miser. So, let us use our wealth for the spiritual well-being of everyone, whether in building temples or establishing programs, a few of which are described as follows.

FOURTHLY, educating yourselves and the youth in the Vedic customs and its philosophy is of extreme importance. The number one reason why Hindus convert to other religions is not because the other faiths are so much more organized and well funded, though this may sometimes be a part of it. But it is primarily that Dharmists or Hindus are not educated enough in their own traditions and Vedic philosophy. They may go to the temple and do pujas, but they may not even know the significance of them, or the spiritual knowledge that is a part of the Vedic tradition, or the depth of this spiritual philosophy. Thus, it is important that everyone is educated properly. This can be done by holding regular group classes and discussions in the temple. And if this is not so easy, I have seen where people get together on a weekly basis to read, comment on and discuss such sacred texts as the Bhagavad-gita among themselves. This is extremely important so that people, and especially the youth, understand their own culture more deeply and can perceive the profound and dynamic nature of it.

FIFTHLY, we may do all of the above, but we also must realize that all we do to preserve and protect the Dharma can not be fully accomplished without its promotion. Yes, we have to promote the good and the depth of this Vedic culture, otherwise how we people know about it? Such promotion may start amongst other Hindus or Dharmists, or within our family, Indian community, etc. Or it may also be done in ways to share our culture with other non-Hindus who are interested, such as inviting them to a festival, to the temple and showing them around, or just having a lunch with them at the local Indian restaurant and sharing the stories of your own life on how your culture has had positive affects on you. This is easy, there is nothing hard about it. And if you don’t know what to say, then give them a brochure, or a booklet or book that explains the basics of the philosophy so they can start to understand it or look more deeply into it. (And I have got plenty of free brochures or booklets on my website that you can download or ask that I send you if you need them.)

SIXTHLY, we must object to all prejudice against Vedic culture and Hinduism in the media. Why are people so easy going about writing and publishing any damn criticism about India and Hindus and Vedic culture? Because they know that in most cases, no one will object and nothing will be done about it. No one will stand up against them. This attitude must change. In America free press is for everyone. In other words, you can also write to the editor of any publication to object to something you disagree with. However, the point to remember is that the more who do that, the more effective it is. And this is where group cooperation becomes very important and influential. If someone denigrates a Hindu or Vedic culture, it is not so difficult to write a letter and demand an apology. But if that same letter is circulated to a large group, along with the email or address of the editor, and many people start signing it and sending it in, it will flood the editor’s office or email address and certainly get noticed. In today’s world of communication, a program of protest could be put together and accomplished within a few days, or even hours.

We also need to process lawsuits as well. Utilizing part of our money in defense of Vedic Dharma in lawsuits against slander or other crimes against Vedic culture and those who follow it will also help make sure that people become more cautious about committing such acts again. These and other methods need to be taken into consideration to make sure that people and the media realize that Hindus are a force to be reckoned with. American Dharmists must clearly understand that they cannot remain silent or wonder who will be the fodder for the next racist policeman or person who wants to take their anger out on them. For too long Hindus have not been organized and have remained apathetic to what has gone on around them or to them. This needs to change.

SEVEN. The above point leads to point number seven, in which American Hindus or Dharmists must become politically active. This does not simply mean that you vote, or that you attend fundraisers for your favorite candidate to have a photo with them that you can hang on your wall. How has that helped anything? We need to get more serious. American Dharmists can also volunteer in large numbers in political campaigns to show the force that we can have, so that politicians realize we are a great force that they will want on their side. But we should also vote as a block. We should look seriously at the issues any candidate is addressing, and then vote for the person who will be best for the interests of American Dharmists and relations between the U.S. and India. And we can also run for various offices as well. That is already happening on an increasing basis. More Indians should consider it. As the saying goes, it is easier to change things from the inside than remaining on the outside.

EIGHT. The last point is dealing with interfaith marriages. This is happening on an increasing level. As they say, love is often blind, keeping you from seeing the realities that will become apparent down the road. But statistics have shown that most interfaith marriages dissolve, ending with divorce, especially when the issue of children comes up and the decision has to be made regarding how they are going to be raised, and what religion they will follow. The fact is that most Hindu girls who marry outside the Hindu fold either convert or allow their spouse to have control over the children in regard to their faith. And Hindu boys often do the same thing. Therefore, whenever an interfaith marriage occurs, most often by the next generation or two, that family will no longer be following Vedic culture. They will be something else, which contributes to what may be viewed as the slow demise of the Vedic or Hindu population. That is why the fourth point about educating yourselves, your children and giving them the right association and friendship through temples and youth or Dharmic camps can be so helpful for them to realize the depth of what the Vedic philosophy has to offer, and to keep them in the Hindu fold. But the key to these youth camps is that they must be fun. They should not be a grinding indoctrination program that loses its attraction. These kinds of things can help pave the way for them to realize the importance of this to their future, their children, and the future generations of their family if they remain in the Dharmic fold by marrying another Hindu, or someone who wants to follow it.

These are all powerful ways in which the community of American Hindus/Dharmists can work together to cultivate and benefit from the oldest living, spiritual tradition on earth, as well as preserve and protect the Vedic tradition. In this way, we can pave the way for a long and bright future for Hindus across America and around the world. Let us all help each other do this.

Dharma Rakshati Rakshitah. Jai Sri Krishna.

[More Information at http://www.stephen-knapp.com]

Naturally it takes a strong Hindu family to instill in the youth of today faith in their Vedic culture. The family is where such faith and identity begin.

When the parents are strong in their confidence and practice of the traditions of Vedic Dharma, naturally the children will pick up on this. They will also become attracted to various aspects of the Vedic path. They may like watching the arati, or saying the prayers, or having their Krishna dolls, or even in offering their food to the deity, or watching episodes of the Mahabharata. As they get older they may like attending a Hindu children’s camp, or going to the temple for children’s classes like Balgokulam or Balvihar, or going to the temple for the holidays like Janmastami and others. Actually, I have seen when the children like going to the Sunday classes to join with other children at the temple, it may also become an impetus for the parents to regularly go to the temple. Yet, the parents should want to go anyway. Plus, taking the children every year to joyous occasions and festivals like Rathayatra, etc., can create impressions, samskaras and memories in the children so that they will want to continue that tradition when they are adults and take their own children to such joyous events at the temple. They will remember the happiness when the whole family celebrated such festivals. This is what helps create a strong Hindu identity in the family, especially in the children, as well as a loyalty to the traditions.

However, it seems that this is not how it is always happening. Too many times the parents do not get involved in developing their children’s understanding of Vedic Dharma and its customs. Too many times the parents also do not know enough about it to be able to answer all of their children’s questions, or to at least answer the questions in a way it makes sense. Nor are the parents always motivated to go to the temple on a regular basis, or to take their children to classes, leaving it up to the children to find their own way.

This is why, more than a few times, Indian Hindu parents have asked me what to do now that their children are dating a Christian or Muslim, or attending Christian youth camps, where the criticism of anything outside that faith plays a specific role. And when the parents object to their children about doing such things, the Hindu youth reply that their parents were never involved that much or took it seriously, or they were always told that all religions are the same, so what makes the difference? This is where the problems begin. But it is funny that the only religion wherein some members say all religions are the same is Hinduism. Otherwise, many other religions are quick to not only point out the differences, but to criticize Hinduism as well.

If families are not strong enough to invoke a strong Hindu identity in their children by the way they are raised and educated, then the children may grow up to be “simply wimpy, hardly Hindus” to such a degree that they not only will not know how to maintain a strong Hindu identity, but they may even be indifferent to do so, or worse yet, be ashamed of it. In such a scenario, it is only a matter of another generation or two when Hinduism, at least in the way we know it, will cease to exist, at least here in America. Of course, the same pattern can apply to India.

So parents must understand their duty to their family when it comes to the education, the inspiration, the understanding, and participation of their children in the traditions, customs and philosophy of Vedic Dharma.

Actually this is an obligation that is outlined in shashtra. For example, the Bhagavata Purana (5.5.18) explains: “One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother, or a daivam (accepting a worshipable position).”

So, it is the duty of parents to train their children appropriately. Naturally, we can only encourage our children to a certain extent, but it has been seen that those children that grow up in a strong Hindu family are more likely to be grounded in the Vedic values, and will remain stronger in their Vedic identity than those who are not. While those that come from weak-minded Hindu families, who are taught that all religions are the same, are also likely to give it the least consideration. They become like ships without a rudder, with little spiritual direction, little strength to maintain their identity, and you do not know where they are going to end up culturally.

However, Hindu parents should know better than this. They should be educated in their own culture and philosophy enough to know how to answer questions of their children. They should be willing and able to show a strong dedication to their Vedic culture and its traditions so the children will also pick up on that and understand the benefits that it provides, and what is the basis of these traditions. The Hindu temple priests should also be willing and able to explain the details and reasons of any ceremony. The point is, that it is the family setting and environment, and the example of the parents that creates a strong Hindu identity in the youth, which is especially important when they are young, which can then help continue the tradition in the future. Without this, the continuation of Vedic Dharma becomes questionable.

Naturally, as Hindus or Vedics, we are respectful of all religions. But there is no reason why we should not be more so toward our own. And this starts in the family. It is the attractive nature and the universal spiritual principles in Vedic Dharma that draws people to it. We are not interested in converting people, especially by tricks, force, intimidation, fear tactics, or economic manipulation. But in India, these have been important tactics for converting Hindus to other religions for years. I especially saw this while doing two lecture tours in India’s northeastern states. And the same tactics are appearing elsewhere, like in Tamil Nadu. They have no qualms about saying things like Hinduism is the worship of devils and demons. I have even heard televangelists say that here in America. And should we not be able to defend ourselves from such things? Should we not be able to speak out? The strength to do so depends on our upbringing or background.

Not long ago I was invited by a young Hindu in Houston to participate in a Hindu youth camp. I had booked the plane ticket and everything. But later it was decided that I should not be invited. The reason was because the previous year, another popular western Hindu speaker had been there and was describing his story of how he became a follower of Vedic Dharma. In telling his story, he mentioned that Christianity and Islam did not have what he was looking for. A simple statement, I would think, and hardly anything political. He was simply relating part of his development. But that statement created a backlash at the camp. So, it was decided this year that they did not want to take a chance of someone saying something similar. And this was supposed to be a “Hindu camp.”

The youth I was speaking to came from a strong Hindu family, and he was telling me that he felt frustrated by the whole thing because many of his age group lacked the backbone or strength to stand up for their own culture. Plus, only a short time earlier, at a nearby university the president of the Hindu Student Council, which is known for supporting strong Hindu ideals, converted to Islam because she wanted to impress the parents of her Muslim boyfriend. This leads to question how much Hindu are they. How strong are they in their allegiance to and participation in the Vedic traditions and Hindu community if they cannot even stand up for their own culture or remain in the Hindu fold? So, the question is: Do Hindus have a right to defend themselves? Can I say why I left a previous religion to follow Vedic Dharma? Apparently not when other Hindus object.

Certainly, Hindus can do better than this. I do not like to feel that I am in a minority of those who are strong enough to take a stand and say that I’m proud to be a Hindu or Dharmist, and also have the information and the willingness to explain why. Or am I alone here, like a dying breed?

We should be willing to stand up for who we are, and not be afraid or intimidated by those who challenge us or our tradition. But we need to be educated to know how to do that in the right way. But if we are going to be afraid to defend ourselves, or try to be overly politically correct which paves the way for others to walk all over us, then what is the future of Hinduism going to be? If we cannot even say why we chose Vedic Dharma over other religions, because some may interpret that as a criticism of others, then what kind of spineless person are we? I may not be criticizing other religions, but I should certainly feel strong enough to explain what I find attractive and profound about Vedic Dharma. And if that is a problem, if that is typical about the mindset of Hindus, then others will and do take advantage of that.

The conclusion is that the future of our freedom to participate in the traditions of Vedic Dharma and its continuation starts with the family. This should not be neglected, nor should we assume that everything will be all right, or someone else will take care of this and I do not need to be concerned about my children. We need to recognize how our actions can make a difference in our own sphere of influence, starting with our family. That is why a strong Hindu family can set the stage for strong Hindu youth, which, along with the continued spiritual development of everyone, is the purpose of Vedic culture.
[More information at http://www.stephen-knapp.com]

https://www.thespiritualscientist.com/2018/09/understanding-rasa-lila-1-supreme-shelter-ashraya-becomes-sheltered-ashrita//

https://www.thespiritualscientist.com/2018/09/understanding-rasa-lila-2-bhagavatam-establishes-para-dharma-without-trivializing-apara-dharma//

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We have gathered at the lotus feet of Srila Prabhupada in this wonderful temple of Sri Sri Radha-Gokulananda, Sri Sita-Rama-Laksmana-Hanuman, and Sri Sri Gaura-Nitai, in the presence of His Holiness Radhanath Swami and so many exalted devotees. We are entering the new year, and on such occasions we take stock of what and how we did in the last year and what we want to do in the next. Studies have shown, and probably many of us have experienced, that most New Year’s resolutions are broken during the first week. Still more are broken in the first month, and almost all are broken within the first three months.

Why does this happen, and what can we do? Man is a creature of habit. We have developed certain habits over the last however many years—perhaps lifetimes—and to change our habits requires sincere desire and determined effort. Another study has shown that when one is trying to develop a new habit, he has to consistently, diligently strive to adhere to the new practice for at least thirty days. After thirty days, he is able to follow more easily but can be derailed by stress or changes in his life. After ninety days it becomes just as easy to follow the new habit as not, and after a year it is easier to follow the new habit than not.

Now, what new habits will we want to develop in the next year? That will depend on our goals. When I visited Pune some years ago, the Malhotra brothers arranged a program for me in the main hall, and at the end of the talk the general in charge of the Southern Command of the Indian Army asked an important question: “What is the aim for which we are born, what is the aim of our life? It certainly could not be to amass some wealth and ultimately die, or to make a building and then die, or to marry and procreate and then die. For our minor activities in life, we have the aims set first, before we get going to achieve them. When we train our people in the army, whatever they have to do we first tell them what the aim is. And once they are clear what the aim is, then we decide what means to adopt to achieve that. And invariably we don’t go wrong. Now here it is—my whole life is going to waste, to my mind; I am still not very clear what is the aim of my life. Would you kindly enlighten us about the aim of life so that thereafter we can be very, very clear as to what we have got to do to achieve that aim?”

Srila Sanatana Gosvami asked the same question of Sri Chaitanya Mahaprabhu:

“‘ke ami’, ‘kene amaya jare tapa-traya’
iha nahi jani—kemane hita haya

“‘sadhya’-‘sadhana’-tattva puchite na jani
krpa kari’ saba tattva kaha ta’ apani”

“Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited? Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths.” (Cc Madhya 20.102–103) He said, “In ordinary dealings people consider me to be a learned scholar (pandita), but I am so learned I do not even know who I am. So please tell me who I am and what is the goal of life.” And Lord Chaitanya replied, “By constitution you are an eternal servant of Krishna—jivera ‘svarupa’ haya—krsnera ‘nitya-dasa’—and the goal of life is to be reinstated in your constitutional position as His loving servant.”

If someone understands that he is not the body, that he is the soul within the body, and that his real relationship is not with the body or things related to the body but with the Supreme Soul, then he can adopt the methods that are suitable for reviving his eternal relationship with the Supreme Soul, Krishna.

Srila Prabhupada formed the International Society for Krishna Consciousness to give people this knowledge: We are not the body but the soul, part and parcel of the Supreme Soul. Our real relationship is with Him, and our duty and goal in life is to revive our eternal loving relationship with Him, with God, Krishna. The whole process of sadhana-bhakti is to help us to awaken that eternal love for God.

nitya-siddha krsna-prema ‘sadhya’ kabhu naya
sravanadi-suddha-citte karaye udaya

“Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.” (Cc Madhya 22.107) That love is eternally there within the heart, just as fire is within a match. You just have to strike the match, and the fire will come out. Similarly, we just have to strike the heart by chanting and hearing about Krishna, and that love will come out.

The main process is the chanting of the holy names of the Lord. We are in the Hare Krishna temple. Somehow, we are part of the Hare Krishna movement, and we are known as Hare Krishna people. We are meant to chant Hare Krishna. And by our chanting Hare Krishna, the mirror of the mind can be cleansed (ceto-darpana-marjanam), the blazing fire of material existence extinguished (bhava-maha-davagni-nirvapanam), and ultimately our dormant love for Krishna awakened. Param vijayate sri-krsna-sankirtanam.

But there is also the matter of quality to the chanting. Queen Kunti prays to Lord Krishna,

janmaisvarya-sruta-sribhir
  edhamana-madah puman
naivarhaty abhidhatum vai
  tvam akincana-gocaram

“Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.” People on the path of material advancement want good birth (janma), material opulence (aisvarya), material learning (sruta), and physical beauty (sribhih). They cannot feelingly approach the Lord. And when we chant the holy name, we are trying to approach the Lord. The holy name of Krishna and Krishna Himself are the same.

nama cintamanih krsnas
  caitanya-rasa-vigrahah
purnah suddho nitya-mukto
  ’bhinnatvan nama-naminoh

“The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself, the reservoir of all pleasure. Krsna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krsna Himself. Since Krsna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krsna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krsna and Krsna Himself are identical.” (Padma Purana, Cc Madhya 17.133)

Commenting on Queen Kunti’s prayer, Srila Prabhupada cites scripture, that by uttering the holy name of the Lord even once, one can destroy the reactions to more sins than one is able to commit. “Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually, the Lord’s holy name has such powerful potency.” We are all suffering because of sinful reactions. But if we were freed from sinful reactions, we would no longer have to suffer. As Prabhupada explains, however, “there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same holy name in great material satisfacti­on cannot be so sincere.” Lord Krishna is akincana-gocaram, easily approached by those who are akincana, who have no material possessions.

Now, these statements may give rise to some questions. This word akincana means “without material possessions,” or “without a sense of false proprietorship.” Of course, there should be no duplicity in the matter, but this principle allows us, for example, to have an opulent temple here. We have a beautiful property, a large estate, but as long as we think, “This is Radha-Gokulananda’s property; this is Srila Prabhupada’s property—it is not my property—I am here only to serve them and use this property in their service,” we can be free from false proprietorship, false prestige, and false designations. And in that mood we can chant the holy name with feeling, approach Krishna with feeling. Otherwise there is a subtle rivalry going on between us and Krishna. We come into the material world out of envy of Krishna. In effect, we want to take His position. We want to be the proprietor and controller and enjoyer (isvaro ’ham aham bhogi), which is actually Krishna’s position. While chanting Krishna’s name, we may be thinking, “Why should I be chanting Krishna’s name? People should be chanting my name. Giriraj Maharaja ki jaya!” That is our sorry plight. We don’t want Krishna to be the center; we want to be the center. So we chant the holy name with ourselves in the foreground and the holy name in the background. That is our tendency as conditioned souls.

The proper process is to chant with attention. We let go of all those thoughts about ourselves—“I” and “me” and “mine”—and focus on the holy name, on Krishna. Those other thoughts are irrelevant. They may come up, but we don’t pay them heed. We just focus our attention on Krishna, on the sound of Krishna’s holy name. And when we do that, we can actually feel Krishna’s presence. We can appreciate that the holy name is Krishna Himself reciprocating with our sincere desires to serve Him.

This practice requires effort. We are habituated to think that we are the center of existence and that everything revolves around us. We see everything in terms of us, not in terms of Krishna. But our habit can change. There is a saying that up to the age of twenty, you think that people are looking at you and like you, from the age of twenty to forty that they are looking at you and don’t like you, and then, after the age of forty, that they aren’t even looking at you or thinking of you. So we have to reform this habit of thinking that we’re the center, always thinking about ourselves and thinking that everyone else is thinking about us too. We must know that Krishna is the center.

Once, when I was chanting my rounds at the beach in Carpinteria, I was sitting alone, chanting with attention—making a serious effort to be attentive—somehow thinking of different people who were close to me, and feeling how much they were suffering. I was actually feeling their pain. As I continued chanting, that sense of feeling for others expanded to people who weren’t so close to me and then to the people on the beach, whom I didn’t even know. There weren’t many, but there were a few people surfing. And I was really feeling their suffering. Srila Prabhupada had joked that the surfers were actually “sufferers,” but I was actually feeling their suffering.

Then the feeling went beyond the human beings. There were pelicans at the beach. They fly very high and then suddenly zoom down and crash into the water. I understood that they were hovering high in the sky looking for prey and that when they saw some potential food they came straight down and crashed into the water. Ordinarily I would think, “Oh, how picturesque—flying so high and then diving into the ocean.” But now I was feeling, “They are in anxiety. They are hungry. They need food and are searching, ‘Where is food? Where is food?’ And when they see something and dive straight down and crash into the water, although they are birds, still, coming from that height at that velocity and crashing into the water is bound to be a shock to their system. And they don’t know whether they will actually get that fish or not. And whatever happens, after they come down they go up and start the same process all over again. They are never satisfied, “Now we can just relax.” I was thinking, “What a life, full of anxiety, full of pain,” and feeling it.

And the dolphins and the sandpipers and the seagulls—the same thing. I was feeling so much suffering on all sides. It was as if the illusion of material happiness and charm had been lifted, and this whole beautiful panorama became a horrible scene of intense suffering, which I was feeling. And I was just chanting, chanting, chanting. Then a little ladybug landed on my hand. Growing up, I thought that ladybugs were auspicious and cute. But this time I looked at the ladybug and thought, “This ladybug is suffering,” and feeling it. Looking at the ladybug, I thought, “I don’t think I can take much more of this. I am going to have a breakdown. I am feeling too much suffering.” I wanted to help these creatures. I was feeling their suffering and desiring to help them, but it was getting to be too much.

Then I had the type of breakthrough that one gets when one chants with attention, with the effort to chant with attention. Suddenly I felt as if Krishna were speaking to me, revealing something to me. I got the intuition or inspiration in my heart that Krishna loved these creatures more than I did, more than I could even imagine. He loves them so much that He accompanies them as the Supersoul in whatever species of life they enter. And not only does He love them more than I can ever imagine, but He can actually do something to help them. I may feel for them and want to help them, but what is my capacity to help them? I may not even understand what’s troubling them. Parents experience that their baby is crying and they want to help but don’t know what the baby wants. They may think the baby is hungry, but the baby may be troubled by something completely different. Or even if they do understand what is causing the suffering, they may be unable to relieve it.

So, I was thinking, “Not only does Krishna love them, but He can actually do something to help them. What can I do?” And then I came to the bottom of it. The problem was that I was trying to take the position of Krishna. In the Bhagavad-gita (5.29) Lord Krishna says,

bhoktaram yajna-tapasam
  sarva-loka-mahesvaram
suhrdam sarva-bhutanam
  jnatva mam santim rcchati

 “A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

When one recognizes that Krishna is the enjoyer, Krishna is the proprietor, and Krishna is the best friend, he attains peace. I thought of what Srila Prabhupada often said, so simple yet profound, that your best friend is not the one who poses as your best friend but he who tells you that Krishna is your best friend. Suddenly this whole problem of how to help these suffering souls became very easy. I didn’t have to help them personally; I just had to direct them to Krishna, who could really help them. And it was such a relief.

So this is our mission, to serve Krishna. And serving Krishna means doing what Krishna wants, and Krishna wants that we should bring other souls to Him. As He says at the end of the Bhagavad-gita (18.69), His dearmost servant is he who preaches the message of the Gita. Na ca tasman manusyesu kascin me priya-krttamah/ bhavita na ca me tasmad anyah priyataro bhuvi: “There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” Sri Krishna Chaitanya Mahaprabhu also said, yare dekha, tare kaha ‘krsna’-upadesa: “Wherever you go, whomever you meet, just present the message of Krishna.” And that is something any of us can do. It is actually very easy. Any of us can do it.

When we first came to Bombay, two of Prabhupada’s early disciples, Syamasundara and Malati, had a small daughter, Sarasvati, who used to approach respectable gentlemen who visited our center, which was in a posh area. Although only three or four years old, she would approach them and say, “Do you know who is Krishna?” And then she would answer, “Krishna is the Supreme Personality of Godhead.” And Srila Prabhupada commented, “That is preaching. She is repeating what she has heard from authorities, and even if she doesn’t have full realization, what she is saying is perfect, because she has heard it from authorities—Krishna is the Supreme Personality of Godhead.” So, any of us can preach. We can simply repeat what we have heard from authorities—“Krishna is the Supreme Personality of Godhead.” “Chant Hare Krishna and your life will be sublime.” “Come to the Hare Krishna temple.” And that will please Krishna.

I was very happy when I passed through England on my way to South Africa at the end of November and saw all the books around Srila Prabhupada’s vyasasana. I could feel the mood in the atmosphere to distribute Srila Prabhupada’s books. I felt, “Srila Prabhupada is pleased. They have the spirit to distribute his books.” And the books are as potent and effective now as ever. So many of the people I meet—when I ask them how they came to Krishna consciousness, it goes back to a book. They got a book. The formula that Srila Prabhupada gave us forty years ago still works. By giving them Prabhupada’s books, we are giving them Krishna and Prabhupada, the message of Krishna through Prabhupada, and that is enough to awaken their sense of Krishna consciousness and begin them on the path. Many of us are here because of Srila Prabhupada’s books.

So, we should try to develop the habit of putting Krishna in the center, putting the holy name in the center, putting Sri Chaitanya Mahaprabhu and Srila Prabhupada and their mission in the center, and that will make all the difference. Our spouse can be there, our children can be there, our house can be there, our work can be there, everything can be there, but with Krishna in the center, everything will be beautiful and peaceful. And as long as we persist in that habit that’s probably been with us for many lifetimes—thinking that we are the center, we are the lords, we are the enjoyers, we are the proprietors—there will be so many problems, and in the end whatever we have will be taken away from us anyway.

So, it is most auspicious that we are beginning the New Year in the association of devotees. My request is that we use this year, this valuable human form of life in the coming year, for its proper purpose, in Krishna consciousness, and that in this endeavor we help and support each other. We can’t do it alone. And I pray that I can always remain in the association of such wonderful devotees, because I am sure in this association, hearing their instructions, I will be nudged along on the right path, back home, back to Godhead.

Hare Krishna.

[A talk by Giriraj Swami, January 2, 2010, Bhaktivedanta Manor, England]

Succession is currently a hot topic in ISKCON. So recently we spoke to Janardan Kewin, an Australian alumnus of Vrindavan Gurukula, who now works professionally as a regional manager at the University of Queensland, serves as Vice President at ISKCON Brisbane, and is known for his sweet kirtans.  

I don’t propose to have the absolute answer or cure for cancer but I will go out on a limb and say that the following twelve tips will absolutely help you avoid it.

The idea of activism – of being a part of some cause that helps makes things better in the world – is increasingly catching on. It has become much cooler than what it was a few decades ago, when greed ruled the roost.

If I want to place an intention, I need to focus my attention. But then, where is my heart? Where do I place my affection?

ISKCON Hong Kong Ratha-Yatra For One And All (Album of photos)
Giridhari Swami: On December 24th, ISKCON Hong Kong held its annual Ratha-Yatra festival, attended by about 200 devotees and friends.
We started holding this festival back in the 1980’s, taking small deities of Lord Jagannatha, Lord Balarama and Lady Subhadra on a hand-held palanquin. Even in those days, our small sankirtan party of 30 devotees was often lost in an ocean of thousands of merry-makers, all seeking sense gratification. From their faces, it was obvious that they were disappointed with that pursuit and our little festival brought some ray of light, hope and happiness to their dull lives.
Several years ago, a larger ratha cart was added along with larger deities of Their Lordships and Srila Prabhupada. This year, the children pulled their very own Ratha-Yatra cart. In many ways, they created more of a sensation than the adults pulling the larger cart, as indicated by the many people who stopped to take photos.
As in past years, the holy name resounded beautifully and loudly throughout the central shopping district of Tsim Sha Tsui. Thousands heard the holy name and took darsana of Their Lordships, along with Their best servant Srila Prabhupada. Many also received books and prasadam.
ISKCON Hong Kong Ratha Yatra ki-jaya! Lord Jagannath, Baladeva, Subhadra ki-jaya! Srila Prabhupada ki-jaya!
Find them here: https://goo.gl/6LV2cH

One can attain salvation simply by chanting the holy name of the Lord. Srimad Bhagavatam 1.18.7. Music by Tarana Caitany Das, video by ISKCON Desire Tree.

Love and dedication transforms an infertile, tic-infested sheep run into one of Europe's largest sustainable eco-villages. Video produced by Karuna Productions (www.karunaproductions.com)

Kirtan-mela at Simhachalam, Jandelsbrunn, Germany (Album of photos and videos)
Srila Prabhupada: Always remember Krishna Who ...

What is the dynamic between the masculine and feminine principles? (10 min video)
Srila Prabhupada: Unless we cooperate with t...

“Recharge Festival 2018” at Brisbane, Queensland, Australia (Album of photos)
Srila Prabhupada: By once chanting the holy name of the Lord, which consists of the two syllables ha-ri one guarantees his path to liberation. (Srimad Bhagavatam, 6.2.7 purport)
Find them here: https://goo.gl/Ln9EaQ

Do you want to end the cause of the conditioned state of existence?
Read or listen how you can achieve it according to Srimad-Bhagavatam and Srila Prabhupada.
“Thus being fixed, one must render service unto the Supersoul situated in everyone’s own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of conditioned state of existence.”

Srimad Bhagavatam Class by HH Bhakti Charu Swami, ISKCON Ujjain

Read More...

The Glories of Shri Krishna (video)
Srimad Bhagavatam Class by H.G. Hrdaya Caitanya dasa at Iskcon Mayapur, Dec 25, 2018
...

On 31st evening ISKCON Gaya celebrated new year festival theme "Naya saal ka umang .. Krishna Kanhaiya ke sang". Program started with a Krishna conscious movie followed by a number of dances and dramas by ISKCON Youth Forum and ISKCON Girls Forum devotees. Jagdish Shyam Das(GM, ISKCON Gaya) addressed the audience about "Applying Bhagavad Gita in our daily life". The audience took a vow to read Bhagavad Gita 3 hours weekly in the new year. 2019 was welcomed by mantra rock show and each danced chanting the holy name. Snacks prasadam at beginning and dinner prasadam at the end was distributed..

By Giriraj dasa

The different between Krishna’s appearance in Vrindavana and His appearance in Mathura and Dvaraka is described in, Yamala Tantra: “The Krishna known as Yadukumara is Vasudeva Krishna. He is different from the Krishna who is the son of Nanda Maharaja. Yadukumara Krishna manifests His pastimes in the cities of Mathura and Dvaraka, but Krishna the son of Nanda Maharaja never at any time leaves Vrindavana. Continue reading "Secret appearance of Vrajendra Nandan Krishna!
→ Dandavats"

Most resolutions take the form of “do’s”—things I resolve to do—and “don’ts”—things I resolve to not do. And Vedic wisdom tells us that all do’s and don’ts should support one main do—always remember Krishna (God)—and one main don’t—never forget Him.

Now, practically, what can we do to always remember Krishna and never forget Him? The item most favorable for remembering Him is chanting and hearing: chanting and hearing His holy names—the Hare Krishna maha-mantra—and chanting and hearing His transcendental topics—krsna-katha such as the Bhagavad-gita and Srimad-Bhagavatam. And in broad terms, the items most obstructive to remembering Him are mental speculation and sense gratification, especially vicious activities against Vedic principles, or God’s laws—activities that include eating meat, taking intoxicants, engaging in illicit sex, and gambling.

So, for our New Year’s resolutions, we can resolve to increase our chanting of the Hare Krishna mantra, especially on beads, and our reading of Srila Prabhupada’s books. And we can resolve to decrease, or stop, activities detrimental to Krishna consciousness. And in our efforts, the Lord will help us, for God helps those who help themselves.

We wish you a happy New Year—in Krishna consciousness—by the grace of Sri Sri Guru and Gauranga.

Hare Krishna.

Yours in service,
Giriraj Swami

https://www.thespiritualscientist.com/2018/09/janmashtami-krishna-katha-3-krishna-appears-mathura//

https://www.thespiritualscientist.com/2018/09/janmashtami-krishna-katha-4-krishna-appears-vrindavan//

The post Uploaded transcriptions for Janmashtami-krishna-katha part 3 and 4 appeared first on The Spiritual Scientist.

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There’s always plenty of kirtan going on with devotees from Govindas Asrama in Sydney, from harinama downtown to programs back at the asrama itself.

I visit quite regularly and it’s always a pleasure to be able to participate with leading kirtans and giving talks. Prasadam back at the asrama is always great too.

NEW VRINDABAN DAYS – CHAPTER 10

As New Vrindaban winds up its celebration for its 50th anniversary (1968 to 2018), begins its 50th year of cow protection (1969 to 2019) as well as the 40th anniversary of the dedication of Srila Prabhupada’s Palace (1979 to 2019), I wrote this series of articles for the Brijabasi Spirit in an attempt to give the reader not only an “understanding,” but more importantly a “taste,” of what life in early New Vrindaban was like – through the stories of one devotee’s personal journey.

The title of this series, “New Vrindaban Days,” is in tribute to the wonderful book “Vrindaban Days: Memories of an Indian Holy Town” written by Howard Wheeler, Hayagriva Dasa. He was one of Srila Prabhupada’s first disciples, a co-founder of New Vrindaban, and, a great writer. As with Hayagriva’s book, this series focuses on a period of time in the 1970’s.

I would also like to acknowledge and thank Chaitanya Mangala Dasa, for spending untold hours assisting me in refining my writing for your reading pleasure.

I have been asked to describe certain aspects of early New Vrindaban Community life such as the nature of the austerities, what it was like for a new person coming here, cooking, anecdotes about particular devotees, etc.

I attempt to tell these stories in some semblance of a chronological order, beginning with my first meeting with devotees in 1968, leading to my arrival in New Vrindaban in late 1973 and carrying through to the official opening of Srila Prabhupada’s Palace in 1979.

This article describes some of my experiences from 1974, the first year I lived in New Vrindaban.

Advaitacharya Dasa

CHAPTER TEN: Fire and Brimstone – Cooking It Up

Although I have given an account of what prasadam is like on a daily basis, I have yet to give the reader insight into what it means to cook for Krishna and His devotees in New Vrindaban.

There are many great cooks in the history of New Vrindaban far more qualified to talk about how New Vrindaban became known for some of the best prasadam in the world. Right now it is left to me and I will try to give both the prasadam, and the wonderful devotees responsible for its preparation, their due.

I will start by acknowledging what I am about to say is no doubt subjective. Regardless, it is also unequivocally true.

Sudhanu is the best festival cook in ISKCON. Vijaya’s potato kachoris cannot be beat. Radhanath (Swami) makes the best sandesh in the world. Candramauli (Swami) prepares the best khoa, Dharmakala the best curd cheesecake and Kuladri (my teacher) the best halavah. Kutila is the best all-around Deity cook, Lajjavati makes the best milk sweets, Bhokta the best baked goods, Amburish the best sweet rice, & Hladini the best cinnamon buns.

No devotee can roll festival ladhus faster, or more uniform in size, than Kripacharya, and besides Taru, the official “prasadam addict,” no devotee loves prasadam more than Maha Yogi.

I’ve heard it said a great cook has the ability to make a preparation taste good, look as good as it tastes, and make exactly the right quantities. A great devotee cook is always cooking with the pleasure of Krishna and His devotees in mind, making it a meditation of love and devotion.

No doubt the qualities I mention above may also be achievable by other wonderful cooks throughout the movement.

I hold firm my assertions about the pioneer New Vrindaban cooks for the following reasons:

1. No other devotees have the luxury to cook these preparations using the sweet milk, butter, and ghee from the wonderful surabhi cows of New Vrindaban. After his first visit to New Vrindaban, Srila Prabhupada stated: “The milk which we are taking here is not at all comparable with New Vrindaban milk.”
2. The preparations they cook do not become mixed with the saliva of the Deities Srila Prabhupada gazed upon, referencing them as the standard of “village beauty” – Sri Sri Radha Vrindaban Chandra.
3. Even if they had, I also know that it is unlikely they cooked these preparations day after day, for as many years as the devotees of New Vrindaban did.
4. And, here is the absolute show stopper. Even if other ISKCON cooks were fortunate enough to have done all the above, I know they did not make those preparations under the austere conditions I describe below.

The Bahulaban Deity Kitchen of Sri Sri Radha Vrindaban Chandra:

The kitchen is a 12 ft. X 15 ft. cinder block building painted light green. Inside, the floor is made of donated marble, making it unforgiving to stand on for long periods of time, and it is freezing cold all winter. Many of the women that cook in this kitchen experience varicose veins before they are thirty. The counters are also made of marble. While that may seem opulent, in reality they are cold, hard, rough on knives and even rougher on hands in the winter.

In the kitchen are primitive wood stoves, from the late eighteen hundreds. The ventilation is poor and the burning of wood means there is always a hint of smoke in the kitchen. Many of the cooks’ eyes are red, dry & itchy. Some of their tear ducts have been damaged so severely they are unable to cry.

Cooking on wood makes it practically impossible to control the heat. The condition of the stove, the hardness of the wood, how small it has been split, whether it is green or dry, etc., all affect our ability to cook. We don’t have the luxury to turn the gas lower or higher. There is no gas.

Throughout the winter the wood is cut directly outside the kitchen building by devotees like Bhakta Burt (Bhavisyat Das) and Bhakta Chris (Kripamaya Das), who are constantly covered with snow and ice.

Keeping fires going with wet or green wood is practically a feat of magic. If the cook is inattentive for even a minute the fire could go out, or go real low, and that impacts the entire cooking process.
Before these masters of the kitchen can begin cooking their preparations, they often have to deal with a high likelihood the cooks before them were on a tight schedule and moved on to their next service without cleaning up. Washing the cooking utensils is not as easy as one might imagine. Because they are cooking with wood, the pots are covered with a thick coat of black soot.

There is no hot water so a cook is forced to scrub with ice cold water. If they use larger pots they can’t be washed in the kitchen sink and must be carried out of the kitchen to the “pot room,” which is actually the furnace room in the cellar of the hundred year old farmhouse we have converted into a temple.

My first experience of washing pots did not involve the luxury of hot water, steel wool, or even dish soap. Instead it was done by scraping the bottom of the pot with a fist sized flat rock, using ashes from the wood fire as an abrasive cleanser.

Sri Sri Radha Vrindaban Chandra receive seven bhoga offerings a day. The lunch offering alone consists of more than a dozen dishes. The schedule is grueling. One cook, or team of cooks, finishes an offering when another cook or team arrives to begin the next one. These austere conditions continue not just for weeks, not just for months, not just for years – but for more than a decade. These devotees become expert in their service.

The Vrindaban Kitchen of Sri Sri Radha Vrindaban Nath:

The cellar of the original farmhouse at the Vrindaban farm can only be compared to what one might imagine a dungeon to be like. Behind the old, small farmhouse, which houses both the temple and the brahmachari ashram, one enters the cellar through an old wooden plank door.

The foundation of the building is made of large cut limestone which form the walls of the cellar. The ceiling is no more than six feet high. The floor is rough concrete. Making a sharp left turn through a doorway is the Deity kitchen. Conditions in this kitchen are even more harsh than the one at Bahulaban. The stoves are older, the ventilation worse, the space smaller. All the problems of dealing with wood fires are magnified here.

This kitchen is almost always inhabited by Candramauli (Swami) whose eyes are also damaged from excessive contact with the wood smoke. Candramauli is from New Jersey and both he and his sister Kunjari live in New Vrindaban. Candramauli is the primary cook for Sri Sri Radha Vrindaban Nath. His specialty is various milk sweets such as khoa, pera, burfi, and more.

Although Radhanath (Swami) is the head Pujari, he also makes the Deity’s sandesh. Sandesh is a milk sweet made from curd that has been hand kneaded until it is silky smooth. Radhanath perfected not only the art of cooking sandesh but he also makes what I can only describe as Neopolitan Sandesh. Even though each piece is no more than one inch thick Radhanath has mastered layering it in three different colors. It is perfectly layered as if it has been made using precision machinery when in actuality it has been painstakingly cooked on an ancient and defective wood burning stove and hand layered and rolled in a dungeon like root cellar.

Whenever Kirtanananda Swami travels to see Srila Prabhupada he brings Radhanath’s sandesh with him for His Divine Grace. Srila Prabhupada personally described Radhanath’s preparation as the most “first class sandesh I have tasted in your country.” One time the Swami traveled to India and forgot to bring a box with him. When Srila Prabhupada asked for it a package was promptly shipped from New Vrindaban via express mail.

The Madhuban Kitchen of Sri Sri Radha Madhava and Lord Jagannath:

From an external perspective, Madhuban is the least regarded of the three prominent temples of New Vrindaban. Only a handful of devotees live there and it generally gets the lowest amount of attention. Hladini Devi Dasi, who although living in a ramshackle old farmhouse, considers herself to be residing in a celestial palace in the association of her beloved Lord Jagannath. She cooks the offerings with help of Ruparamesvari Dasi. Rupa has written about her experiences in the kitchen with Hladini and hopefully it will be published as well. For those who remember Hladini and her cooking, I have only these words: Lord Jagannath’s huge, smoky flavored cinnamon buns.

The Devotee Prasadam Kitchen at Bahulaban – aka “The Pits:”

In a community of devotees all prasadam is prepared first and foremost for the pleasure of Lord Krishna. As the Bahulaban kitchen became too small to cook everything in, sometime in late 1973, a corrugated steel roof was hung off one side of the building and all preparations intended for the devotees began to be cooked outside over open wood fires. New Vrindaban residents affectionately refer to the outdoor kitchen arrangement as “the pits.”

The pits contain four burners that are at different times made of either stacked bricks or fifty five gallon steel drums, cut in half. The bricks, having too much water content, often explode, spreading the equivalent of shrapnel around the area. Although a cook’s lower legs are scorched, the rest of our body is freezing due to the fact we are cooking outdoors with no shelter but a tin roof over our head. And, as I’ve already mentioned, there was more black soot than the amount encountered by the London chimney sweeps of a Charles Dickens tale.
Giving a full idea of what cooking in “the pits” was like It could fill an entire book, but since I am only writing a short chapter I will leave the reader with a few images to ponder.

Women, like Shyama, Madri and others, rolling hundreds of chapatis outdoors daily in the early morning darkness of winter… Bhokta leaping into a barrel of whey to extinguish his dhoti that caught fire… Sobhavati’s sari catching flame and her spending countless hours cleaning the large blackened pots with cold water in the grungy furnace room… Cooks starting breakfast prasadam before Mangala Arti at 4 AM, first having to drag forty gallons of water twenty feet from the pot room and then starting outdoor fires with wood covered in ice….

So again, I stand behind my statement, which is no doubt subjective – yet, unequivocally true. These cooks – and the prasadam they prepared – are amazing examples of the mood of deep surrender among the pioneer New Vrindaban devotees.

Even more simply put, for me, they were, are, and will forever be, the best.

All glories to their sincere service and devotion!

—————————————————————————————-

Did you miss a previous chapter? Click the links below and catch up:

Chapter 1: Every Journey Begins With a Single Step

Chapter 2: Srila Prabhupada – Jaya Radha Madhava

Chapter 3: Captured by the Beauty of Sri Sri Radha Vrindaban Chandra

Chapter 4: Fired Up – We Depend On Sri Sri Radha Vrindaban Chandra

Chapter 5: The New Vrindaban Landscape – January 1974

Chapter 6: In The Woods

Chapter 7: Prasadam

Chapter 8: Propaganda

Chapter 9: The Death of Vedic Civilization

Stay tuned for Chapter 11: A Lifelong Pact (Sudhanu and Advaitacharya)

The next monthly installment will be posted February 2019!

This video is dedicated to Srimati Radharani.

Born in the Chicago ISKCON temple in the late 1970s and raised in ISKCON gurukulas, Gaura Mani spent much of her time singing kirtan and chanting Sanskrit verses. As she grew older, she developed a strong desire to take her training further and share it with everyone she met.

ISKCON Mauritius’ 11^thannual Rathayatra at Mahebourg, in the south-east of the island nation, featured a unique offering that truly befit the tropical setting – a boat festival in a vivid blue lagoon.

Srila Prabhupada called Krishna conscious art “Windows to the Spiritual World.” Every once in a while, an artist comes along who is truly blessed with the ability to open those windows for us.

For remembrance, the Sri Krishna Balaram Temple of Bhubaneswar was the last project founded by Srila Prabhupada, and it was inaugurated in 1991. It was Srila Prabhupada’s dear disciple, Gour Govinda Swami, the epitome of Krishna consciousness in Odisha, who started padayatra in 1992 for preaching Krishna Consciousness in the rural areas of Odisha in order to inculcate pure Vaisanava philosophy in the minds of simple villagers in the line of Sri Gauranga Mahaprabhu.

Expanding the Sankirtan Yajna (Album of photos)
Indradyumna Swami: Our last program in China was with a large group of devotee...

https://www.thespiritualscientist.com/2018/09/janmashtami-krishna-katha-1-krishna-freed-kings-jarasandha-krishna-frees-us//

https://www.thespiritualscientist.com/2018/09/janmashtami-krishna-katha-2-krishna-freed-princesses-naraka//

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