What’s this world coming to when we’re having a ‘mindful moment’ and we still feel miserable, not having found the happiness we think we deserve? What’s the value of meditation if it only makes us all the more aware of our mundane reality?  

The famous 3-hour parikrama around Vrindavan encompasses walking around thousands of temples, as many samadhis and a multitude of cows, brahmanas, sadhus and sacred places of all kinds. Some Vraja-vasis do it once or even twice a day. A video by Ananta Vrindavan.

Prapujaka Das (Per Jäderstrand) is just ‘an ordinary guy,’ as he’ll tell you himself. He’s not a Swami or a guru. And he’s not from India, or even America or England, but from Sweden. “Nobody knows where Sweden is,” he deadpans. But all that might make his extraordinary tale “Looking for My Life” – about searching for his identity across India and beyond – more relateable.

http://cnn.it/2fUyseA

By Vraja Bihari Das

This realization can be a painful experience. Hence to avoid this realization, we may prefer to believe that chanting is one of the many things to be done in devotional service. If we profess that chanting is the most important activity, immediately we are exposed to the painful reality of our own poor chanting. It seems hypocritical that on the one hand we declare chanting to be most sacred, but on the other hand, our actions are contrary to the reality we preach about. The more we glorify the Holy Names, the more we have to face the stark truth of our own inadequacies of chanting. And this revelation is painful because we want to feel a sense of self-worth and success in our spiritual lives. Hence we avoid discussing the importance of good chanting, because these discussions only confirm to us our abject failure in our vow of chanting. Continue reading "When our ‘failure’ is a success
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By Vaiseshika Dasa

Many “Warriors” are householders who have family obligations and who work during the week to earn their livelihood. But despite their busy professional and family lives, these devotees, eager for the nectar that comes from direct preaching, go out on weekends to distribute Srila Prabhupada’s books. But the “Weekend Warrior” comes in all shapes and sizes: Kids, students, temple managers, retired book distributors, and congregational members of ISKCON are all joining the swelling ranks of the “Weekend Warriors.” Continue reading "Strategies To Become A “Weekend Warrior”
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ISKCON Aruppukottai - Mandap Program Nov 2016 (Album with photos)
Srila Bhaktisiddhanta Sarasvati: The Supreme Lord is saying, “I have arranged so much misery, so much pain, so much trouble and danger, not to make you suffer, but to teach you that all this misery is unnecessary; so you will search for the happiness that is eternally desirable, the joy that is eternally adorable.“
Find them here: https://goo.gl/qjy63w

Festival of The Holy Name in Alachua (2016) (Album with photos)
Srila Prabhupada: My Guru Maharaja used to say, prana ache yara sei hetu pracara. A person can become a preacher if he has got life. A dead man cannot become a preacher. So you must be very enthusiastic that “I shall preach the glories of the Lord to my best capacity.” It is not that one has to become very learned scholar to become a preacher. Simply it requires enthusiasm, “My Lord is so great, so kind, so beautiful, so wonderful. So I must speak something about my Lord.” This is the qualification, enthusiasm. >>> Ref. VedaBase => The Nectar of Devotion – Vrndavana, October 20, 1972
Find them here: https://goo.gl/uV3v1K

WALL ART. Harinama’s striking mural art.
Mandakini devi dasi: Harinama and his wife, Laksmi Priya devi dasi, with their three children – Caitanya five years, Nityananda four years and Bhakti aged one – recently moved onto New Govardhana Farm, Australia. The Perth couple had visited the farm several times and was keen to provide their children with a Krishna conscious education. At present the couple are busily engaged in renovating the Lily Pond house and cultivating the surrounding land. Harinama took to spiritual life 20 years ago soon after he graduated with a Diploma of Art from the Perth School of Fine Art. Inspired to paint wall murals at the farm, he has to date completed an impressive Krishna lifting Govardhana Hill at Carpark 1. Another work is in progress on the wall as you walk up to the temple from Carpark 1. This shows the scene from Srimad-Bhagavatam of Sukadeva Gosvami preaching to Maharaja Pariksit and the sages. With wall art being much in vogue, Harinama is hoping to continue the trend by painting several more murals.

Four or five new bhaktas arrived from Kalimantan, (formerly Borneo) to join the asrama at Jagannatha Gauranga Mandir in Denpasar.

Although not yet initiated brahmanas, they are learning how to serve the deities from the brahmanas at the temple so that they are ready once they take brahmin initiation.

The Sound of Krishna’s Flute.
Last month artist Dhanesvara dasa produced a series of works at a Murwillumbah studio (Studio 88) focusing on Krishna’s pastimes, calling the exhibition ‘The Sound of Krishna’s Flute’. He used traditional images with a contemporary twist. Dhanesvara hopes that these images reflect the devotional rasa’s that inspire our continual journey of bhakti-yoga, perfecting our love for Krishna and His devotees. The launch for the exhibition will be held Friday, 2 December at 6pm. Talented musicians Malcolm Knights (on flute) and his wife, Lila Kirtan devi dasi, leading the kirtana will be an additional highlight. A light supper of chai and nibbles will also be provided. Please come along Friday, 2 December at 6pm, 88 Main Street, Murwillumbah.
Read more: https://goo.gl/F6IJtg

Lismore High Religious Studies School Students Visit Iskcon’s New Govardhana Farm Community, Australia.
Damodara Pandit dasa: Lismore has always been a great place to visit and tell people about Krishna, so it was no surprise when the local Lismore High School contacted us requesting a visit. On Wednesday, 26 October, myself and Ambarish dasa made the journey down south. It was a pleasant surprise to be greeted by Paul Von Bratt, the Chaplain and Religious Studies teacher, who was extremely happy to see us. He then introduced us to the senior Religious Studies class. During the following hour we shared a nice kirtana led by Ambarish, and discussed the practice of Krishna Consciousness. The students were very interested and a few even stayed on during lunch to ask more transcendental questions.
Richmond River High Campus is a caring school of excellence which maintains – through curricular and extra-curricular initiatives – a strong commitment to quality.

Melbourne’s First Rathayatra Festival, Monday, 17 July 1972.
“Prabhupada was convinced that the festival was an important part of Krsna consciousness culture, and had personally told Madhudvisa that the Rathayatra parade was so spiritually potent that just by following the chariot of Lord Jagannatha as it passed down the road, one would be liberated from repeated birth and death.
Madhudvisa also had his own, special, personal experience of the potency of the Ratha-yatra festival - it had first attracted him to become a devotee, and later he had helped organize the 1969 and 1970 Ratha-yatra festivals in San Francisco.
Madhudvisa was well aware of the enormity of such an event, and he inspired others. May and June 1972 saw devotees in Melbourne work tirelessly on the multifarious aspects of Ratha-yatra - fund raising, purchase and acquisition of materials, publicity, planning the actual parade, hiring a hall for after the parade, and organizing a feast for thousands
Vaibhavi, now an accomplished artist, drew up plans for the cart from studying pictures of the massive chariots in Jagannatha Puri. After corresponding with Nara-Narayana who had designed the first carts in America, she came up with an especially scaled-down version that would fit into a single Melbourne traffic-lane. Notable also would be a special, custom-made mechanism to lower and raise the silken canopy to avoid the overhead tram lines that spanned the city streets.
Vaibhavi decided on the final color scheme, the position of the colorful blue and white swan motifs, the size of the Deity platform, and the location of the fencing. She tended to even the smallest details - the dimensions of the spire, the design of the kumbha, the parrots, the length of the flag, and even the angle of slope for the multicoloured canopy.
Work began under extreme weather conditions – the Melbourne winter of 1972 was a severe one. A vacant lot in Carlton was donated for the duration of the construction. Devotees labored day and night. Sometimes unknown men and women would turn up on the rugged, muddy site and volunteer their services for painting or construction.
Once, an old staggering drunk insisted on holding a kerosene lamp for hours so the devotees could work through the night. To the devotees, it seemed that Lord Jagannatha - Krsna, the Lord of the Universe - was personally, causelessly engaging these persons in His devotional service. Some of these men and women became so inspired that they actually became devotees.
And where was Lord Jagannatha? A Ratha-yatra parade held no meaning without the smiling, angular-faced Deities of the Lord and His brother Balarama and His sister Subhadra.
Dipak recalls: “One grey, overcast day I was out driving when I came upon an old sawmill. There I saw a huge seasoned log of hardwood lying on the ground. I purchased it and had it cut into three pieces then drove them back to the newly acquired Hare Krsna shop in Little Lonsdale Street and set them up in the chilly loft. The Lord had come to Melbourne!”
Dwaipayana Das recalls: “I had a desire and one day it was fulfilled. Vaibhavi asked me if I would like to help carve Lord Jagannatha! I was thrilled and honored.
Dipak came back from the sawmill with three logs and we carried them upstairs to an area partitioned off from the Mighty Apollo Gymnasium. We started with a chainsaw and then continued with hand tools. Dipak carved Lord Balarama and I carved Subhadra and Jagannatha. Finally, Nartaki painted them.”
Dipak: “I remember daily entering that freezing loft. There was such a holy atmosphere. Each morning we would come and offer our obeisances to the unfinished Deities and then commence our work. It had such a powerful effect on us. To this very day, I have a deep attraction to Lord Jagannatha.””
From The Great Transcendental Adventure, by Kurma dasa

By Members of Krishna Sambandha

November 29, for the first time in the history of Chile and its Courts of Justice, a concert was held in the Hall of Honor of the Supreme Court. Never before had there been a musical presentation in this space of great patrimonial and historical value for our country. The concert, consisting of an exhibition of classical and devotional music from India, was performed by Krishna Sambandha, composed of members of the International Society for Krishna Consciousness (ISKCON). This activity was initiated with a speech by His Excellency Mr. Hugo Dolmestch, President of the Supreme Court, and was attended by the Minister of Supreme Court, Gloria Ana Chevesich, the National Prosecutor of the Public Ministry, Andrés Montes; Ministers of the Constitutional Court; The President of the Court for the Defense of Free Competition, Enrique Vergara; The first Secretary and Cultural Manager of the Embassy of India in Chile, Mr. Venkataraman and Mr. Shammi Arora; The President of the Indian Federation in Chile, Kishan Dadlani and the leading exponent of classical Indian music in Chile, Master Millapol Gajardo. Continue reading "Preaching program at Honor All of the Supreme Court of Justice (Chile)
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The new Mayor of Auckland, New Zealand, Pill Coff, bathing Srila Prabhupada’s murti.
Kalasamvara Das: He also promised to join us for Rathyatra in Queen street on the 10 December.

By Madhava Smullen

Devotees at ISKCON New Vrindaban, West Virginia are in the midst of major renovations on Srila Prabhupada’s Palace. And they’re launching a campaign to help them continue restoring the renowned Smriti Samadhi, or memorial shrine to ISKCON’s Founder-Acharya, to its full glory.

The effort is a labor of love, just as it was when devotees first started building the Palace in 1973, intending it as a residence for their guru, who expressed a strong desire to retire there and translate his books.

“Regarding New Vrindaban I was very happy when I was there,” he wrote to them in 1974. “I am expecting very soon to go there and live in my proposed palace at least for some time.”

When Prabhupada passed away in 1977, the Palace – which opened to the public in 1979 – became a monument to his astounding achievements and gifts he gave to the world; a place where he resides in spirit through his instructions; and a major attraction for pilgrims and tourists.

But over the last thirty years, the Palace, which was built by enthusiastic yet inexperienced & young devotees, began to decay. Large parts of the decorative domes, outer wall, railings, and steps crumbled away, and sections of wrought iron rusted irreparably.

More recently, a Palace Restoration Committee was established to take action, and had specialized engineers give their assessment. Fortunately, the core of the building was safe and sturdy, but work had to be done on the exterior quickly.

This time, the work is being carried out with the assistance of professionals – both devotees and reputable local companies.

“The new concrete we are pouring has all the attributes that experience and modern technology provide,” says restoration manager Gopisa Das. “So it will significantly outlast what was used previously.”

The first move was installing a new, far more efficient drainage system on the steps leading up to the Palace.

“Water is the biggest contributing factor to deterioration,” Gopisa explains.

Next, the steps themselves were beautifully renovated by recycling the original rose-colored granite and adding new black granite treads with polished front edges. The work is currently about to be completed.

“Those distinctive pink and black colors now look the same as they did thirty-five years ago,” says Gopisa. “And the steps are sturdier and more durable than ever, with two-inch-thick treads rather than just the one inch that was there previously.”

Work on the outer wall – the first impression visitors get of the Palace – came next, and the hope is to complete its restoration this year as an offering to Srila Prabhupada for the 50^th anniversary of his ISKCON.

The block wall was stripped, grouted and stabilized with rebar and concrete. As water had been leaking through the top, an attractive new waterproof, saffron-colored topping with lotus designs was installed. And the crumbling window frames were pulled out and replaced with new ornate black frames with Jaipur-style arches.

Next, beautifully ornate iron window grills will be installed, and the wall’s surface will receive a durable concrete stucco finish.

This will complete the first phase of restoration and exhaust ISKCON New Vrindaban’s current funding for the project. The second phase is repair of the Palace roof, which has been leaking and causing internal damage for years. Gopisa considers this a vital undertaking, and assuming financial support is available, he hopes it will be completed by the end of 2017.

“The entire roof has to be stripped down and rebuilt, along with a new heating, ventilation and air-conditioning system, and the domes need to be properly sealed,” says Gopisa. “That phase will also include rebuilding the crumbled balustrade railing around the Palace roof as well.”

With all this work, Gopisa says, “We are using the very best materials we can afford, to make it as long-lasting as possible, so the next generations won’t be faced with the same challenges we’re facing now.”

To the devotees in New Vrindaban there’s no doubt Prabhupada’s Palace is a sacred gem that must be revitalized. After all, it’s the only monument in the Western hemisphere built specifically to glorify Srila Prabhupada. It was constructed by volunteers who lovingly devoted years of their lives to its development. And it was beloved by Srila Prabhupada, who called its builders his “jewels” and promised, “I am already living here and always will be.”

Indeed, many devotees have commented they still strongly feel his presence there. Even tourists, who have never heard of Srila Prabhupada, are moved and affected. And in recent years, as media coverage of the Palace has once again increased, so have its visitors, with tens of thousands of pilgrims annually appreciating this sacred memorial to our beloved Founder-Acharya.

So please help support the restoration of Prabhupada’s Palace.

To offer your skills in renovation, contact Gopisa Das at gopisa108@gmail.com.

And to support the project financially, please contact Gaurnatraj Das at gaurnatraj@newvrindaban.com or phone 304 312 2069.

For more information, please visit:

http://palaceofgold.com/

http://www.newvrindaban.com/

Prabhupada’s Transcendental Musicality

“One should begin the worship of the deva Ganapati (Ganesa), who drives away all impediments in the execution of devotional service. In the Brahma-samhita it is stated that Ganapati worships the lotus feet of Lord Nrsimhadeva and in that way has become auspicious for the devotees in clearing out all impediments. Therefore, all devotees should worship Ganapati.” [ Srila A.C.Bhaktivedanta Swami Prabhupada, Нектар преданности, Глава 8 “Оскорбления, которых надо избегать” ]

* Painting by Mahaveer Swami, prints available at www.jaypore.com

Gauḍīya’s cite a verse we claim identifies Śrī Caitanya Mahāprabhu as the avatāra for Kali-yuga. Those who do not like this criticise us as giving a “sectarian interpretation” of that verse. Whether or not it is “sectarian” is not a concern, but let us see whether or not our interpretation is reasonable.

The Context

The verse comes in the fifth chapter of the Eleventh Canto of Bhāgavata Purāṇa.

In the 19th text King Nimi asks Śrī Karabhājana, “Please tell me about Bhagavān’s appearances among us at certain times. What are their colors, distinguishing characteristics, and names, and how do we worship them?”

In the 20th text Karabhājana replies about the times of the avatāra: “Keśava appears in the times called Kṛta, Treta, Dvāpara, and Kali.” And he says that each one has different colors, names, characteristics and methods of worship.

In texts 21-23, he describes the Kṛta-yuga (aka. “Satya Yuga”) avatāra: He is a white, four-armed ascetic worshipped by yogic meditation and known by names like Haṁsa.

In texts 24-26, he describes the Treta-yuga avatāra: a red, blonde, four-armed priest; worshipped by Vedic ceremonies, known by names like Yajña.

In texts 27-30, he describes the Dvāpara-yuga avatāra: dark blue, with yellow clothes and the Śrīvatsa mark; worshipped like a king (aka. by arcana), known by names like Vāsudeva.

Text 31 introduces the Kali-yuga avatāra, saying, “There are also ways to worship him in Kali-yuga. Now I will explain those.”

The Text

Text 32 is the key verse – which Gauḍīyas claim indicates Śrī Caitanya. Here is the verse:

कृष्णवर्णं त्विषाकृष्णं साऩ्गपाऩ्गास्त्रपार्षदम् ।
यज्ञैः सऩ्कीर्तनप्रायैर्यजन्तिहि सुमेधसः ।।

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ saṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana prāyair yajanti hi su-medhasaḥ

The first word, kṛṣṇa-varṇaṁ, appears to be a description of the avatāra‘s color, “Black colored.” Karabhājana used same phrasing for the Treta-yuga avatāra: rakta-varṇa (“Red colored). But for the Kṛta-yuga avatāra he simply said, “śukla” (white), and for the Dvāpara-yuga avatāra he simply said, “śyāma.” So Karabhājana does not always use the word varṇa to describe the avatāra’s color.

If we take kṛṣṇa-varṇam to mean “black color” we run into a problem immediately, because the very next phrase is “tviṣākṛṣṇa.” The first word in this phrase, tviṣā, means color much more literally than varṇa. Tviṣā literally means “light” and color is a primary quality of light. So Karabhājana seems to say, “He is black” (kṛṣṇa-varṇam) and “He is black” (tviṣākṛṣṇam). Why would he say this twice in a row? Redundancy is a defect, and we don’t expect defect in śāstra.

Perhaps tviṣākṛṣṇa doesn’t mean “black”? The rules of Sanskrit sandhi allow tviṣākṛṣṇa to be broken down in a few possible ways: tviṣā-kṛṣṇa (black colored), tviṣā-akṛṣṇa (not black at all), and tviṣā-ākṛṣṇa (sort of black). So, perhaps Karabhājana is saying: “He is black, really black.” Or, “He is black, but not black.” Or, “He is black… sort of.”

Previous to the advent of Śrī Caitanya, commentators like Śrī Śrīdhāra Svāmī explained kṛṣṇa-varṇaṁ tviṣākṛṣṇam to mean, “He is black, but not a dull black – a radiant (tviṣā) black, like a sapphire.” This, however, leads us to wonder why Karabhājana did not say the same thing for the Dvapara-yuga avatar, who is very famous in fact, as being ujjvala-nīla-maṇī (brilliant sapphire black).

The Gauḍīya Explanation

After the advent of Śrī Caitanya, Śrī Jīva Gosvāmī explained that the verse refers to Śrī Caitanya Mahāprabhu, who reveals Krishna (kṛṣṇa-varṇa); who is bright colored (tviṣā-akṛṣṇa);  who accomplishes much of his mission through his very dear associates (sa-aṅga-upāṅga-astra-pārṣada); and who is worshipped mainly by Sankīrtan (yajñaiḥ saṅkīrtana-prāyaiḥ) enthusiastically, by those citizens of Kali-yuga who are particularly intelligent (yajanti hi su-medhasa).

Objections to this interpretation of the word varṇa are unfounded. According to Monier’s dictionary, वर्ण (varṇa) is probably from the root वृ (vṛ) which means “delimit.” So, the first two definitions Monier gives are 1) “a cover” and (2) “outward appearance.” Then, as examples of outward appearances that “cover” / “delimit” something, he first gives visual things (like color, size, and shape) and then gives sonic things (like musical notes, sounds, letters, and words). Thus varṇa is the percievable quality of an entity and therefore means many things: color, size, shape, sound, description, definition, quality, class, and so on.

Thus, although कृष्णवर्णम् (kṛṣṇa-varṇam) can mean “perceivably black” (i.e. black-colored) it just as literally means, “describing Krishna” (i.e. revealing Krishna’s sound, shape, etc.).

Now there is no need to explain the flaw of repetition in the verse, for there is none. Only त्विषाकृष्णम् (tviṣākṛṣṇam) describes the color. What color is it? As explained above, there are three options, but “black” is, in my opinion, not likely because in text 20 Karabhājana said that each avatāra has a different color, and black is already taken by the dvāpara-yuga avatār. So if there was a duplication of color I would expect a word to acknowledge it. Thus, I think it is unobjectionable that tviṣākṛṣṇa must mean “bright colored.”

Thus, the first pāda of the text must read that the Kali-yuga avatāra, “reveals Krishna, as is bright-colored.” 

We must also note that the second line of the text has uncontested meaning: “he is worshipped by saṅkīrtan.” And this is clearly a very exact fit for Śrī Caitanya Mahāprabhu. Thus, by no means can Śrī Jīva’s explanation be called “a stretch.”

Why Such a Riddle?

At this point we might ask, “Why is text 32, which is about the Kali-yuga avatāra, so much more cryptic then Karabhāja’s statements about the other yuga-avatāra?”

I can suggest two reasons:

1) Śrī Caitanya is not usually the avatāra for kali-yuga. That happens only once in a kalpa (roughly a thousand yuga cycles). So, the Purāṇa’s verse is designed to work for other Kali-yugas as well – in which (as Śrīdhara Svāmī and others suggest) there is no new avatāra. Kali-yuga usually has only the persisting forms of the black nīla-maṇi dvapara-yuga avatāra: the name of that avatāra – worshipped via saṅkīrtan, and the narrative of that avatāra, Bhāgavata Purana – worshipped via sumedhasa.

2) Even in that one-in-a-thousand kaliyuga where he does come, Śrī Caitanya’s motive is to experience and exemplify the life of an ideal devotee. To make his position as an avatāra known too widely previous to his manifestation would interfere with his goal, so Vyāsa and Krabhājana encrypted it.

Conclusion

Śrīmad Bhagavatam 11.5.32 reveals that there are three avatāra of Bhagavān in Kali-yuga: Krishna’s name  (see CC Adi 17.22), Krishna’s narration – the Bhāgavata (see SB 1.3.43), and, very rarely, Sri Caitanya Mahāprabhu.

Perhaps this is a “sectarian interpretation,” since only the Gauḍīyas seem to accept it, but nonetheless it honestly seems to be the best explanation.

Vraja Kishor das

www.vrajakishor.com

Tagged: gaudiya vaishnavism, Sri Caitanya Mahaprabhu

(Kadamba Kanana Swami, 12 November 2016, Vrindavan, India, Srimad Bhagavatam 6.18.1-8)

In the Śrī Caitanya Caritāmṛta, Lord Caitanya says, “I am only one gardener. I have so many fruits of love of God. How can I alone distribute all these fruits? Therefore I order every man in the universe to distribute these fruits.”

He says, “How can I alone…” He is the Supreme Personality of Godhead, he can do anything, he can distribute all these fruits, that is no problem. But he wants us to distribute these fruits because it is through distributing love of God that we can get the mercy! It is in this way that we become purified. Therefore let us become active preachers in the sankirtan movement. Every single devotee, somehow or other, must become an active preacher and we know that Srila Prabhupada was especially pleased by the distribution of his books. Let us push forward this movement together!

Prabhupada referred to an Indian railways poster which said, “The purpose of the railways is to keep the wheels turning.” This means that everything about the railways is meant for the turning of the wheels and similarly everything in this movement is meant for harinama sankirtan, to strengthen harinama sankirtan. All other services are ultimately for that. The fact that we have beautiful temples in Vrindavan is not just that we can roam around and call out “Radhe” or “Hare Krsna”. We visit the Holy Dhama to become rejuvenated, inspired and feel some fresh connection with Krsna so that we can go once again and go out and distribute!

Saṁsāra dāvānala-līḍha-loka, the whole world is blazing. It is a blazing forest fire. What are we going to do about it? It is the rain clouds of vaisnavas, ‘ghanāghanatvam’ that are going to put out that forest fire. This is our business, we have to put it out. If we do not do anything, maya is not waiting, maya is preaching in full force, all the time using all the media to bombard everybody, including us. Therefore, we must act. We must push on this movement. It is such a rare opportunity. Srila Prabhupada was encouraging his men and women equally to push on this movement forward.

Modern cosmology is a field of speculative thoughts interspersed with points of evidence. These evidences act like tent poles holding up the fabric of cosmological theories. Theories such as steady state, big bang, M-theory, grand unified theory etc all give different explanations to the origins and the functioning of the universe. Personally, I found it more of science fiction than science.

Regardless, there are some fundamental axioms that physicists accept. Although, I am not a scientist, it seems hard to accept this lofty assumptions without critically questioning them. Below is a principle that always piqued my doubts related to modern cosmology.

Cosmological Principle:

The cosmological principle derives from the Copernican Principle but has no foundation in any particular physical model or theory, i.e. it can not be `proved' in a mathematical sense. However, it has been supported by numerous observations of our Universe and has great weight from purely empirical grounds. The greatest consequence of the cosmological principle is that it implies that all parts of space are causally connected at some time in the past (although they may no longer be connected today). Thus, a homogeneous Universe leads to the conclusion that the whole Universe appeared at a single moment of time, a Creation.

A corollary to the cosmological principle is that the laws of physics are universal. The same physical laws and models that applies here on the Earth also works in distant stars, galaxies, and all parts of the Universe - this of course simplifies our investigations immensely. Note also that it is assumed that physical constants (such as the gravitational constant, mass of the electron, speed of light) are also the unchanging from place to place within the Universe, and over time.

source - University of Oregon

In actuality, we have experience just on earth that gravity is not entirely constant across the globe. The same is said about time. At different altitudes, time and gravity although mathematically minuscule behaves differently. If we expand distance to light years, this small difference can add  up. Regardless, we cannot know what we cannot know. So unless we travel long distances in outer space to see for ourselves, to assume speed of light, gravity etc to be universal constants across light years is based on huge leap of faith and faith is something science looks down upon. I think there is a sense of hypocrisy built in this assumption.

Hare Krishna

Feeling unusually sober and contemplative, I wrote a rough poem today about how I feel after reading two devotee memoirs, as I think about compiling my own. While I will share it after this introduction, I have so much more to say, to properly convey, all I am feeling today. I continue to contemplate death as as a motivating meditation to live today, and to endeavor to have no possessive attachment weights, that if not addressed, will propel me to work out issues with others in future lives; too many times I have examined my life up to this point and all that I use to define myself, which seem like sand castles, the blowing wind, morphing clouds, crashing ocean waves.

We generally identify as ourselves as our thoughts, feelings, and what we contemplate such as our desires—desires for things, relationships, or experiences, and also our bodily identity of race, ethnicity or the color of our skin, gender or sexual orientation, our family of origin and the one we have created, and memories of past experiences and their principle players or actors. I find it fascinating, though disconcerting to understand how fleeting and temporary these self-concepts are, being only a disguise or transitory covering for our soul, or our real self, consciousness, the observer and animator of matter.

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A video by ENOUGH MAGAZINE (www.enoughmagazine.org).

The ISKCON GBC has announced that appointment of Kamlesh Krishna das as the International Director of the ISKCON Child Protection Office. He succeeds Champakalata devi dasi in this role, and is already actively involved in the service. 

Contact Asta.Sakhi.SRS@pamho.net
Gita Jayanti 2016

A Visitor’s Reflections.
Vrindavani Briant: My two-month visit from 21 July to 26 September 2016 to New Govardhana dhama wasn’t a trip I originally planned to make. After I visited New Govardhana briefly in April of this year – also an unplanned trip! – the sweetness of the New Govardhana temple and community made me feel compelled to return. With this in mind, I made inquiries into staying at the New Govardhana brahmacharini ashrama and received such a welcoming and encouraging response that I returned to New Govardhana in July for a two-month stay in the ashrama. The residents of New Govardhana dhama are a fortunate bunch. The farm, with its lush hills and clear river and lakes, is one of the most beautiful places I have ever visited. In addition to the beauty of its scenery, it is blessed with such a loving community of devotees. Although essentially a stranger, I instantly felt like I was part of the New Govardhana family, thanks to the kindness and care showered on me by the devotees. New Govardhana is further exalted by the ultimate blessing, the central focus of everything: Their Lordships Sri Sri Radha Govardhanadhari, Sri Sri Krishna Balarama, Sri Sri Gaura Nitai and Sri Giriraja. Thank you to all of the New Govardhana community for allowing me to experience the sweetness of life in New Govardhana, and for your kindness during my stay. Although I have left New Govardhana, a part of my heart remains.

By Syama Sakhi devi dasi

Recently, Gurukula principal, Vinod Bihari dasa, joined 29 other principals and Education Minister, Adrian Piccoli, in a meeting organised by the AIS (Australian Independent Schools of NSW) in Sydney. Vinod Bihari gave a presentation on the programs implemented by the Gurukula that have led to such enormous success. Vinod Bihari talked about how the school is focusing on best instructional practices that tailor to student learning. The Gurukula has also pioneered a coaching model whereby a specialist educator from the US gives real-time feedback to teachers in the classroom. Education Minister Adrian Piccoli expressed a genuine interest in knowing more about the Hare Krishna School. The Minister left his entourage to spend some time alone with Vinod Bihari looking at a photographic presentation of the school on a nearby wall, and hearing about the Gurukula’s teaching and welfare programs. Minister Piccoli expressed that after his conversation with Vinod, his impression of the Hare Krishnas changed by 180 degrees for the better. The AIS Public profile page commented how Mr Piccoli specifically noted how much he enjoyed meeting Vinod Bihari. The Tweed Weekly and Tweed Daily interviewed Vinod and published articles acknowledging the school’s ongoing successes. Continue reading "Gurukula Headmaster meets Minister
→ Dandavats"

Awaking Devotion.
Vaisesika das: In the backyard of my home, I recently set up a bird feeder that I inherited from my father several years ago. For the past few weeks, I have been regularly filling it with Nyger seeds, much liked by Finches. Today, as I watched a group of happy Finches devouring these seeds, I mused at how they have no idea where the seeds come from, or how the feeder magically fills up every few days. They only merrily eat without considering the source of their food. This is true of most living entities. As the soul transmigrates from one physical body to another, passing progressively through eight million primitive species of life, it is Krsna who provides him his food and other necessities. The soul, covered by ignorance takes these gifts for granted.

When the soul attains the rare human body however, he can come to see that Krsna has been thoughtfully maintaining him all along.

This revelation is a beginning step in bhakti.

Children rarely appreciate the gifts and nurture given them by their parents. But, when the children mature into adults, if they are not spoiled, they begin to appreciate that their parent’s made sacrifices to raise them and they think of ways to reciprocate.

In a similar way, spiritually advanced people appreciating Krsna’s generosity, organize their lives around serving Him.

After drinking water a devotee thinks how kind Krsna is to provide such a remarkable beverage that quenches thirst and maintains the body.

Or, looking at the perfection of a fruit tree like the Avocado – whose skin is the perfect wrapper; whose “flesh” is a perfect food; whose branches hold forth its fruits as if from outstretched arms, saying, “Come here and take as many as you wish!” - a devotee sees Krsna’s charity and fine sense for design.

Out of appreciation for these gifts, a devotee offers them back to Krsna out of gratitude; and Krsna reciprocates with the devotee from within the devotee’s heart.

Krsna says: “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” (Bg 9.26)

Prahlada Maharaja notes that when someone gives to Krsna, it is not for Krsna’s benefit. Rather, it is for the benefit of the giver. When one decorates one’s face, Prahlada says, the reflection of one’s face in the mirror is also seen to be decorated.

The great secret of happiness in life lies in offering ourselves and everything else to Krsna. As we do this, we feel satisfied and blissful.

Such satisfaction drives the devotee to serve the Lord with all his heart and soul and to encourage others in such service. This service is eternal and ever-increasing.

The effects of the Holy Name (1 min video)
Sometimes the holy name is not discernable as we know it. Sometimes it’s a secret language sung from a sweetheart to her sweetheart.
Watch it here: https://goo.gl/uEDjq0

Festival of the Holy Name 2016 in Alachua, Florida (Album with photos)
Srila Prabhupada: “Who God is” can be summed up in only five words. Krsna is the Supreme controller. If you become convinced of this, and preach it enthusiastically, success is assured, and you will be doing the greatest service for all living entities. So you continue more and more to serve Krsna, and He will help you. >>> Ref. VedaBase => Letter to: Danavir — Honolulu 5 May, 1972
Find them here: https://goo.gl/JZr05e

What happens after death?
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. (Bhagavad-Gita—-2:27—-translation)
Yamaraja, the great controller of life after death, decides the living entities’ destinies in their next lives. He is surely among the most confidential representatives of the Lord. Such confidential posts are offered to great devotees of the Lord who are as good as His eternal associates in the spiritual sky. (Srimad Bhagavatam—-3:5:21—-purport).

Unfortunately people do not know that there is life after death; therefore mundane people waste their time amassing material profit which has to be left behind at the time of death. Such profit has no eternal benefit. Similarly, adoration by mundane people is valueless because after death one has to accept another body. Material adoration and titles are decorations that cannot be carried over to the next body. In the next life, everything is forgotten. (Sri Caitanya Caritamrta—-2:19:159—-purport).

Just as the most sinful wretch lives in a ghostly body after death and moves about in the ether, having been denied a gross body, so the impersonalist, although rising to the point of liberation in the transcendental position, falls back down to the material world because of not having developed the mood of loving service to the Supreme Lord. Therefore the severe austerities and penances the impersonalist performs are not equivalent to the eternal religion of devotional service. (Renunciation Through Wisdom).

In this life, an envious person commits violent acts against many living entities. Therefore after his death, when he is taken to hell by Yamaraja, those living entities who were hurt by him appear as animals called rurus to inflict very severe pain upon him. Learned scholars call this hell Raurava. Not generally seen in this world, the ruru is more envious than a snake. (Srimad Bhagavatam—-5:26:11—-translation).

A person is considered no better than a crow if after receiving some food, he does not divide it among guests, old men and children, but simply eats it himself, or if he eats it without performing the five kinds of sacrifice. After death he is put into the most abominable hell, known as Krmibhojana. In that hell is a lake 100,000 yojanas (800,000 miles) wide and filled with worms. He becomes a worm in that lake and feeds on the other worms there, who also feed on him. Unless he atones for his actions before his death, such a sinful man remains in the hellish lake of Krmibhojana for as many years as there are yojanas in the width of the lake. (Srimad Bhagavatam—-5:26:18—-translation).

“Work done as a sacrifice for Vishnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.” If we do not perform yajña and distribute prasada to others, our lives are condemned. Only after performing yajña and distributing the prasada to all dependents children, brahmanas and old men should one eat. However, one who cooks only for himself or his family is condemned, along with everyone he feeds. After death he is put into the hell known as Krmibhojana. (Srimad Bhagavatam—-5:26:18—-translation).

A person who indulges in sex indiscriminately even with animals is taken after death to the hell known as Vajrakanta-salmani. In this hell there is a silk-cotton tree full of thorns as strong as thunderbolts. The agents of Yamaraja hang the sinful man on that tree and pull him down forcibly so that the thorns very severely tear his body. (Srimad Bhagavatam—-5:26:21—-translation).

The shameless husbands of lowborn sudra women live exactly like animals, and therefore they have no good behavior, cleanliness or regulated life. After death, such persons are thrown into the hell called Puyoda, where they are put into an ocean filled with pus, stool, urine, mucus, saliva and similar things. Sudras who could not improve themselves fall into that ocean and are forced to eat those disgusting things. (Srimad Bhagavatam—-5:26:23—-translation).

If in this life a man of the higher classes (brahmana, kshatriya and vaishya) is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed after death into the hell known as Pranarodha. There the assistants of Yamaraja make him their targets and pierce him with arrows. (Srimad Bhagavatam—-5:26:24—-translation).

A person who in this life is proud of his eminent position, and who heedlessly sacrifices animals simply for material prestige, is put into the hell called Visasana after death. There the assistants of Yamaraja kill him after giving him unlimited pain. (Srimad Bhagavatam—-5:26:25—-translation).

If a foolish member of the twice-born classes (brahmana, kshatriya and vaishya) forces his wife to drink his semen out of a lusty desire to keep her under control, he is put after death into the hell known as Lalabhaksha. There he is thrown into a flowing river of semen, which he is forced to drink. (Srimad Bhagavatam—-5:26:26—-translation).

In this world, some persons are professional plunderers who set fire to others’ houses or administer poison to them. Also, members of the royalty or government officials sometimes plunder mercantile men by forcing them to pay income tax and by other methods. After death such demons are put into the hell known as Sarameyadana. On that planet there are 720 dogs with teeth as strong as thunderbolts. Under the orders of the agents of Yamaraja, these dogs voraciously devour such sinful people. (Srimad Bhagavatam—-5:26:27—-translation).

A person who in this life bears false witness or lies while transacting business or giving charity is severely punished after death by the agents of Yamaraja. Such a sinful man is taken to the top of a mountain eight hundred miles high and thrown headfirst into the hell known as Avicimat. This hell has no shelter and is made of strong stone resembling the waves of water. There is no water there, however, and thus it is called Avicimat (waterless). Although the sinful man is repeatedly thrown from the mountain and his body broken to tiny pieces, he still does not die but continuously suffers chastisement. (Srimad Bhagavatam—-5:26:28—-translation).

A lowborn and abominable person who in this life becomes falsely proud, thinking “I am great,” and who thus fails to show proper respect to one more elevated than he by birth, austerity, education, behavior, caste or spiritual order, is like a dead man even in this lifetime, and after death he is thrown headfirst into the hell known as Ksharakardama. There he must great suffer great tribulation at the hands of the agents of Yamaraja. (Srimad Bhagavatam—-5:26:30—-translation).

There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kali and then eat their victims’ flesh. Those who perform such sacrifices are taken after death to the abode of Yamaraja, where their victims, having taken the form of Rakshasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their victims’ blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way. (Srimad Bhagavatam—-5:26:31—-translation).

In this life some people give shelter to animals and birds that come to them for protection in the village or forest, and after making them believe that they will be protected, such people pierce them with lances or threads and play with them like toys, giving them great pain. After death such people are brought by the assistants of Yamaraja to the hell known as Sulaprota, where their bodies are pierced with sharp, needle like lances. They suffer from hunger and thirst, and sharp-beaked birds such as vultures and herons come at them from all sides to tear at their bodies. Tortured and suffering, they can then remember the sinful activities they committed in the past. (Srimad Bhagavatam—-5:26:32—-translation).

Those who in this life are like envious serpents, always angry and giving pain to other living entities, fall after death into the hell known as Dandasuka. My dear King, in this hell there are serpents with five or seven hoods. These serpents eat such sinful persons just as snakes eat mice. (Srimad Bhagavatam—-5:26:33—-translation).

Those who in this life confine other living entities in dark wells, granaries or mountain caves are put after death into the hell known as Avamta-nirodhana. There they themselves are pushed into dark wells, where poisonous fumes and smoke suffocate them and they suffer very severely. (Srimad Bhagavatam—-5:26:34—-translation).

According to the Vedic etiquette, even an enemy who comes to a householder’s home should be received in such a gentle way that he forgets that he has come to the home of an enemy. A guest who comes to one’s home should be received very politely. If he is unwanted, the householder should not stare at him with blinking eyes, for one who does so will be put into the hell known as Paryvartana after death, and there many ferocious birds like vultures, crows, and coknis will suddenly come upon him and pluck out his eyes. (Srimad Bhagavatam—-5:26:35—-translation).

A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama. (Srimad Bhagavatam—-10:2:22—-translation).

While living one may be proud of one’s body, thinking oneself a very big man, minister, president or even demigod, but whatever one may be, after death this body will turn either into worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions. (Srimad Bhagavatam—-10:10:10—-translation).

A son who, though able to do so, fails to provide for his parents with his physical resources and wealth is forced after his death to eat his own flesh. (Srimad Bhagavatam—-10:45:6—-translation).

The body of a brahmana is not intended to enjoy insignificant material sense gratification; rather, by accepting difficult austerities in his life, a brahmana will enjoy unlimited happiness after death. (Srimad Bhagavatam—-11:17:42—-translation).

The material color of the mind is changed when one washes it from contaminations of life-breathing and thereby frees it from the contamination of repeated births and deaths and situates it in pure spiritual life. All is manifested by the temporary embodiment of the material body, which is a production of the mind at the time of death, and if the mind is purified by practice of transcendental loving service to the Lord and is constantly engaged in the service of the lotus feet of the Lord, there is no more chance of the mind’s producing another material body after death. It will be freed from absorption in material contamination. The pure soul will be able to return home, back to Godhead. (Srimad Bhagavatam—-1:15:41—-translation).

Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death. When jara, or old age, takes shelter of a devotee, Kalakanya diminishes the devotee’s fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy. (Srimad Bhagavatam—-4:27:24—-purport).

In due course of time, when a pure devotee is completely prepared, all of a sudden the change of body occurs which is commonly called death. And for the pure devotee such a change takes place exactly like lightning, and illumination follows simultaneously. That is to say a devotee simultaneously changes his material body and develops a spiritual body by the will of the Supreme. Even before death, a pure devotee has no material affection, due to his body’s being spiritualized like a red-hot iron in contact with fire. (Srimad Bhagavatam—-1:6:27
This is a link to an interview of an elevated Vaishnava talking about the final lesson: https://goo.gl/5YHpBW

Whoever you meet (Album with photos)
The sankirtan strategy of the Supreme Lord is simple and sublime… whoever you meet, tell them about Krishna! Every day we meet people… at work, at university, while shopping, on the train, in the surgery. Why not share something spiritual with them? What’s the worst that could happen? Imagine how many people would be touched. Try it today, and Gauranga Mahaprabhu may well orchestrate a few transcendental miracles. We don’t need a special time for sankirtan, just make it part of your daily life.
Mahesh Dhokia prabhu works all day in his shop but gives books to his customers.
Matsya Das (in the photo) is jet-setting the world on airplanes but gives books to the passengers.
Amazing Vaisnavas, thank you.
Manor devotees are doing a solid 1,000 books-a-day. After 4 days we have reached 4,044 books. Nice and steady, see more photos and the latest scoresheet here: https://goo.gl/nVZNpb