Planet ISKCON

​Workshop at Krishna Institute, Alachua, USA

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Workshop at Krishna Institute, Alachua, USA

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On this most auspicious occasion of the appearance day of Srimati Radharani, we at the TOVP would like to extend our best wishes to all of you. We hope that on this day everyone can receive Her blessings, which are needed to attract Lord Krishna’s mercy. Srila Prabhupada wrote the song ‘Krishna Tava Punya Habe Bhai’ in his Jaladuta diary, where he explained: “O, brothers! The Supreme Lord Krishna will bestow virtue upon you -- but He will do this only when Srimati Radharani first becomes pleased with you. This I surely declare to you.” From the very beginning of his preaching in 1966, Srila Prabhupada told us that Radharani is the best devotee of Krishna because She loves Him the most. He told us not to approach Krishna directly, but that if we prayed to Radharani, she could recommend us to Krishna, and then Krishna would be obliged to give us His shelter. This is the secret behind the power of the Maha-mantra. Continue reading "Happy Radhastami from the TOVP team
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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. Continue reading "Prabhupada’s Palace Launches Campaign to Support Restoration
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It was nice to be invited to hear my guru maharaja HH Devamrita Swami give a small discourse on unnatural happiness at Anna Loka in Cardiff.

The audience were captivated by the insights on what we class as happiness, it’s tempory nature and how to gain true happiness; their was some insightful questions afterwards. Here is an MP3 recording of the class

Bhakta Adam and his team then gave a lovely plate of Prasadam, and hearing that one of those attending had special dietry need’s made sure it was totally complient so all could enjoy; now that’s a lovely example of service.

Hare Krishna

His Holiness Bhakti Charu SwamiMaharaj launched his recent book “Ocean of Mercy” on 4th September 2016 in Sri Sri Radha Radhanath temple, Durban,  South Africa. Below are the links to videos and pictures of the event. Pictures Video

The post “Ocean Of Mercy” Book Launch in South Africa by Bhakti Charu Swami Maharaj appeared first on Bhakti Charu Swami.

Hearing Prabhupada Face to Face

If I let myself think, “Aparādhā-bhajan is better than no bhajan at all,” then I probably won’t stop this aparādhā bhajan for a long time to come. 

Bhajan with aparādhā is  worse than no bhajan at all.

Bhajan with aparādhā is  worse than no bhajan at all. Just as having a negative experience with a person is worse than having no experience with them at all. But the solution is not to stop the bhajan. The solution is to stop the aparādhā.

Bhajan with mistakes and failures is certainly better than no bhajan at all.

First, let me reiterate what aparādhā actually is. It is not a mistake or a failure. Mistakes or failures in our bhajan are natural and inevitable because we are complete beginners. Bhajan with mistakes and failures is certainly better than no bhajan at all. It is by doing sincere bhajan with mistakes and failures that we gradually overcome the mistakes and failures – just as practicing a musical instrument gradually gets rid of our mistakes in playing it.

Love expresses itself in celebration (kīrtan) and adoration (bhajan). Hate expresses itself in slander and criticism (ninda). 

Aparādhā-bhajan is something else.

What is aparādhā?

Aparādhā literally means Anti (apa-) love (rādhā). What is “antilove” – it is “hate.”

So, you see, aparādhā means to intentionally choose do do the opposite of love. Love expresses itself in celebration (kīrtan) and adoration (bhajan). Hate expresses itself in slander and criticism (ninda). 

Not all criticism is hateful, but all hate maifests in criticism (ninda). Therefore we have to be very careful of ninda. We don’t have licence to criticize anyone — unless we have some practical reason to expose a flaw for the sake of benefiting those adversely affected by it. Even then, we should measure our pulse. It is so easy for beginners like us to think we are expressing “constructive criticism” when in fact we are just venting anger as a result of frustration and hatred.

We have to dilligently curb our habbit of inflating our own stature by deflating the stature of others.

Unfortunately we constantly saturate ourselves in ninda. It is even a socially accepted part of many āśrama cultures! Often I have heard entire lectures supposedly about Bhāgavatam or Krishna which in truth were nothing but fourty-five minutes of nonstop ninda – full of criticism of “karmis” and making fun of “māyāvādīs” and “christians” and so on. [Pointing this out is not a ninda, but part of the effort to rid myself of ninda and its sources].

It is almost a requirement for joining one āśrama that you must criticize every other āśrama on the marg. This is why many of us feel we are better off not “joining” any āśrama at all.

We have to dilligently curb our habbit of inflating our own stature by deflating the stature of others. Yes its very tiring and difficult to do this, but we will never really get anywhere  in bhakti-yoga until we make this effort, and make it fully. We must avoid criticizing people – any people. Especially we have to avoid expressing hatred for people who love the same person we are supposed to love, Krishna! This includes other beginners as well, as bungling and annoying and dumb as we all are. There is so much criticism of sādhus who are on even minutely different paths than we are. It is almost a requirement for joining one āśrama that you must criticize every other āśrama on the marg. It is so awful and so detrimental to bhajan. This is why there are no shining, self-effulgent ācāryas. This is why we all remain such dunderheads and dullards. And this is why many of us feel we are better off not “joining” any āśrama at all.

People who love Krishna also include all the various adhikṛta-dāsa divinities, (Śiva, Brahmā, Indra, Varuṇa, etc.) and their followers – and not only in their obviously Vedic manifestation but also in their cross-cultural cross-pollenated faccimilies (like Thor, Odin, and so on). Why criticize them? What do we gain from it? Nothing. Rather than gain, in fact, we lose the most important thing – the devotional attitude (which is soft, forgiving, tolerant, and gentle by nature).

People who love Krishna certainly also include the intermediate and advanced devotees who should be treated as sādhu and guru. 

Obviously, it also includes Krishna himself. We must not slander, criticize (or cause others to do that by our pathetic misrepresentation of) Krishna’s manifestation as the Veda (yes, all of them, including the karma-khanda and jñāna-khanda – and culminating in Śrīmad Bhāgavatam), as Śrī Mūrti, as Śrī Nāma, and as Śrī Dhāma.

We should stop our aparādhā by increasing our rādhā. We should do more kīrtan and bhajan

Rather than trying to stop our aparādhā, we should take a positive approach. We should stop our aparādhā by increasing our rādhā. We should do more kīrtan and bhajan with better sincerity, while giving up our spite and jealousy and need for superiority and eminance and recognition. Then aparādhā decreases and rādhā takes its place in our hearts. Then our progress is swift and perfect.

We must stop our aparādhā immediately and entirely. We can’t go around resting on slogans like, “something is better than nothing.”

Vraja Kishor dās

www.vrajakishor.com

Govindas Asrama in Darlinghurst has had regular programs for years. Many visiting devotees like Devamrta Maharaja, Janananda Maharaja, Kadamba Kanana Maharaja and recently Syamasundara Prabhu lead kirtana and speak.

I am also a regular visitor and often attend to head up an evening of kirtan, lecture and prasadam. There is a mix of people from locals to foreigners who join in and enjoy the wonderful atmosphere.

The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa. Brahma Purana and Brahmanda Purana are other two Puranic texts that deal with Ganesha.

Lord Ganesh is known as the son of the Shiva and Parvati, and is the god of luck and of “opening the way.” That is why many people pray to Ganesh before starting a new project, in order to proceed with as few obstacles as possible.

Ganesha became the Lord (Isha) of all existing beings (Ganas) after winning a contest from his brother Kartikaya. When given the task to race around the universe, Ganesha did not start the race like Kartikeya did, but Ganesh simply walked around Shiva and Parvati, both his father and mother, as the source of all existence, and, thus, showed his intelligence.

The most prominent characteristic of Lord Ganesh is that he has the head of an elephant. How Lord Ganesh got an elephant’s head is related in several places in the Vedic texts. There may be a few different versions, but the general way in which it is accepted relates as follows: One day Goddess Parvati was at home on Mt. Kailash preparing for a bath. As she didn’t want to be disturbed, she told Nandi, her husband Shiva’s Bull carrier, to guard the door and let no one pass. Nandi faithfully took his post, intending to carry out Parvati’s wishes. But, when Shiva came home and naturally wanted to come inside, Nandi had to let him pass, being loyal first to Shiva. Parvati was angry at this slight, but even more than this, at the fact that she had no one as loyal to Herself as Nandi was to Shiva. So, taking the turmeric paste (for bathing) from her body(some say it was sandalwood paste) and mixing it and fashioning it into her son, she breathed life into it and she created Ganesha who manifested from this form, declaring him to be her own loyal son.

Then when Lord Shiva’s wife, Parvati, was going to bathe in the forest, she wanted someone to guard the area. Some references say she was going to bathe in her house. So she ordered Ganesh to let no one into the area while she was bathing. However, Lord Shiva came after a long absence and wanted in, but was blocked by Ganesh. Lord Shiva did not recognize the boy as his son, nor did Ganesh realize Shiva was his father, and enraged, Shiva and Ganesh began to fight. Ganesh lost the battle with his head being cut off. When Parvati entered the scene and saw what had happened, she was so upset that she was thrown into despair and threatened to destroy the entire universe. Shiva, after understanding the situation, devised the means to revive his son. Desperate to pacify her, Shiva promised to take the head of the first creature he came upon in order to give their son a new head and bring him back to life, and that first being was an elephant. So Ganesh got the head of an elephant and with Lord Shiva’s power, came back to life.

Part of the meaning behind this symbolism of the man with an elephant’s head is to represent the unity between the small entity, or man, and the large universe, the elephant. In the word “gaja”, which means elephant, “ga” means the goal, and “ja” means the origin. In the form of Ganesh, the elephant-headed man represents the culmination of the man, the origin, on the path toward universal consciousness, the goal. Ganesh, therefore, is the representation of man who understands the foundation of the reality upon which the universe rests, as is summarized in the Vedic term, “Thou art That,” tat tvam asi. (Taittiriya Aranyaka 8.1.1)

THE SYMBOLOGY OF GANESH

Ganesh is also called Ganapati. This means lord of the Ganas who are the attendants who control the function of the sense organs. According to Karapatri’s Sri Bhagavat-tattva (p. 638), the word gana means a collection of something that can be counted or comprehended. In this way, Ganapati is also the lord or ruler of categories.

He is also known as the Lord of thresholds or entrances into new dimensions. He is the remover of obstacles or obstructions. That is why students pray to Ganesh before taking a major test, to remove the obstacles. That is also why it is not unusual, especially in India, that as we enter a new space or house we may see an image of Ganesh above the door or nearby to give blessings to those who enter. Thus, he is also the guardian of the doorways. This is the case in many Vedic temples. As we enter the temple, we first see a deity of Ganesh to whom we pray for blessings and the removal of obstacles in our devotion or the rituals that we do inside the temple. That way the obstacles to our worship and further spiritual progress can be removed, in which case our spiritual development can be made more rapidly and easily.

Ganesh is also considered the Lord of astrology. He is said to know the language of the stars and the destinies of every living being. Thus, astrologers also petition Ganesh to pen such knowledge to them.

Ganesh is also said to be the writer of the scriptures. (Mahabharata 1.1.77) He accepted the position of being Vyasadeva’s scribe and wrote the Mahabharata and Srimad-Bhagavatam as it was dictated by Srila Vyasadeva, the compiler of the major portions of the Vedic texts. You can see the cave where this is said to have happened at Mana, near the holy place of Badrinatha (Badarikashrama). For this reason the ancient Brahmana texts also describe him as the god of learning.

His other names include Ganesh (related to the word gana), Vinayaka (a name familiar in South India, meaning great leader), Vighneshvara (the remover of obstacles), Gajanana (elephant-faced), Gajadhipa (lord of elephants), and Jyeshtha-raja (King of the elders).

Ganesh is said to have two wives, Siddhi (success) and Riddhi (prosperity). Thus, if anyone pleases Lord Ganesh with nice prayers or worship, the person also attains the company or blessings of the wives of Lord Ganesh. However, if used improperly, success and prosperity can be distractions on the path toward the goal of spiritual wisdom.

Ganesh is also shown in particular ways with certain symbols, which is described in the Ganapati Upanishad (11-14). He is seen with one tusk and four hands, two of which hold a noose and a hook. The noose that he holds is to catch delusion, to free one from its affects. The noose also represents attachment that can lead to anger, which hurts us like the goad. The noose or rope is also used to pull his devotees nearer to the Truth and to tie them to the Highest God. The hook or goad indicates his power and helps motivate one towards the goal. Sometimes he is also shown holding an axe, which he uses to cut off the worldly attachments of His devotees, which can thus end the cause of their sorrow.

Of the other two hands, one is positioned in the gestures for giving blessings and assuring fearlessness, and the other is often holding a rice ball. Ganesh’s hand that gives blessings shows that he can grant one’s desires and assures freedom from fear, and that he is beyond the influence of time and space wherein fear exists. In this way, he blesses all and offers protection from all obstacles on their spiritual path in seeking the Supreme. The rice ball he is often seen holding indicates the reward of the sadhana or spiritual practice for his devotees. Ganesh also has a big stomach and large ears. The fat belly of Ganesh indicates that the influence of the material manifestation is within him. His big ears represent that he accepts the truthful and positive vibrations, while throwing out the false and non-virtuous words that men may present to him. On his flag is a mouse, which is also his carrier.

Deities of Ganesh are often covered with red vermillion. The significance of the vermillion is that it represents the reddened complexion of one who is absorbed in work, which causes the intensified circulation of blood to all parts of the body. This also produces the skin’s red glow. Ganesh is also the lord of action, so he is often seen smeared with red vermillion. He is also worshiped with red flowers. Since Ganesh works wholeheartedly, he has a strong appetite and is thus offered and enjoys a steady supply of sweets and delicacies.

As Vighneshvara, Lord Ganesh also gives us the gifts that destroy obstacles, restrictions, or hindrances. All obstacles exist in the arena of time and space. Through the access of immortality, or the realization of such, we can overcome the fear that is intrinsic in the arena of temporary time and matter. Thus, Lord Ganesh gives and takes away. He gives us what can take away the hindrances and obstacles that keep us from realizing our true potential. Because of this, Lord Ganesh is often worshiped before starting any new project, or before entering a house or building. This is why he is often placed above doorways through which people enter, or is recognized and afforded respect and worship before accepting a new position, starting a new undertaking, or before beginning a new challenge, like taking a difficult test, so we can reach its completion without hindrance.

In worshiping Ganesh, there are several different mantras from which one can choose that help invoke the energy or mercy of Ganesh. There is also a specific graphic design called a yantra that is also a symbol for Ganesh. The swastika is another graphic design that can be used in representing Ganesh and the good fortune that he can provide. This is also why the swastika is a sign for good fortune.

Locally, you often see Ganesh deities as either individual images or as a bas relief carved from stone or boulders. His trunk is also curved to the right and sometimes to the left. This indicates the ways to get around obstacles to reach the goal. This is an indicator of Ganesh’s ability to master adversities, and is also a symbol for the Om mantra. His trunk also often holds a modaka, a type of sweet. The single tusk he has represents the one Truth, while the broken tusk indicates the imperfections of the ever-changing material world. He lost the broken tusk when Parashurama once arrived at Mount Kailash to see Lord Shiva. However, Shiva was sleeping, so Ganesh did not allow Parashurama to get in. When they started fighting, Ganesh lost one tusk. (Padma Purana)

The broken piece of the tusk was later used as a pen to write the Mahabharata when it had been dictated by Srila Vyasadeva to Ganesh. How Ganesh wrote the Mahabharata from the dictates of Srila Vyasadeva is described as follows: Vyasadeva entered into a state of meditation after the death of the Kaurava and Pandava clans, and after the disappearance of Lord Krishna. While the great story of events between the tribes, along with the episodes of the Kuruksetra war, was still in his mind, he wanted to write the epic in the form of a great poem. He went to Brahma for advice regarding a qualified person who could accept his dictation to write the story, and Brahma mentioned Ganesh. When Vyasa thought about Ganesh, he appeared before the sage. However, Ganesh was not so receptive to the idea, so he stipulated that Vyasa dictate it in such a way that Ganesh would never have to put down his pen before it was completed. Vyasadeva countered with the requirement that Ganesh not write down anything before he completely understood the meaning of it. Ganesh was not meant to write anything he did not understand in order that he realize the depths of the meaning, and how to write it in a way that would make the meaning accessible to all humanity. This was agreed, and the Mahabharata was completed within three years. (Mahabharata, Adi Parva, Chapter 1, verses 74-80)

Sometimes Ganesh is shown as Balaganapati in his child form, or Tarunaganapati as a young man. During the popular Ganesh Chaturthi festival, Ganesh is worshiped as Varasiddhi Vinayaka. At other times Ganesh is portrayed as Herambaganapati, with a third eye in between his eyebrows, along with five heads and ten arms. These show an extended view of his various powers, which are represented by what he holds in his hands, which include a lotus, pomegranate, water-pot, an axe, a lute, a sugarcane, ears of paddy, a bow and arrow, a thunderbolt, prayer beads, and a book.

The mouse that accompanies Ganesh is his carrier. The mouse is often seen in pictures eating or stealing the sweets that are piled near Ganesh. The mouse is the desire to enjoy material pleasures and the dangers of the ego. Though the mouse is small, this desire for material happiness, and the driver that motivates one into actions to acquire such pleasure, is like a thief that takes away all that people possess. It steals away one’s life that could be used to acquire the goal of spiritual perfection toward true happiness and liberation. The mouse also represents the mind, which is always active. It takes much weight to keep the mind from going astray. The weight of an elephant, Ganesh, on the mouse represents controlling the mind. Thus, Ganesh rides on this mouse as the controller of material desire and the effects of illusion.

GANESH MANTRAS

To Ganesh, for removing obstacles:

Aum Eikdantaya vidmahe

Vakratunaye Dhimahi

Tanno Buddhih Pracodayat

Translation: “Om. Let us meditate on Sri Ganesh, the lord with one tusk. May that great lord with curved elephant trunk inspire and illumine our mind and understanding.”

Invocation to Ganesh:

Gajananam Bhutganadisevitam

Kapittha Jamboo Phalcharu Bhakshanam

Umasutam Shokvinashkarakam

Namami Vighneshwar Padpankajam

Translation: “Oh Elephant-faced, worshiped by the existing beings, of all living beings, tasting the elephant apple (kaith) and jambolana (jamun), the Son of Uma, destroyer of grief, I bow to the lotus feet of Ganesh who is lord of all.”

Ganesh Gayatri Mantras for increasing intellect:

Om Lambhodaraya vidmahe

Mahodaraya deemahi

Tanno danthi prachodayath

Om. Let me meditate on that god with broad paunch. Oh, God with a big belly, give me higher intellect, And let the elephant faced one illuminate my mind.

Om Thatpurashaya vidhmahe

Vakrathundaya dheemahi

Tanno danthi prachodayath

“Om. Let me meditate on that great male, Oh, God with broken tusk, give me higher intellect, And let the elephant faced one illuminate my mind.”

To Ganesh for removing obstacles, a good way to start any projects, studies or rituals:

Ganapati Bappa Morya

Pudhachya Varshi Lovkar Yaa

Use this to Ganesh prayer before beginning any new project so impediments may be removed and your endeavor may be crowned with success: Om gam ganapataye namaha.

The Ganesh Mula Mantra:

Om srim hrim klim glaum gam ganapataye svaha

Om shanti shanti shantihi

Also:

Om gam-gau-ganapataye

Bighna-binashi ne-svaha

For one who wants wealth and prosperity, meditate on the golden color of Ganesh and say this prayer:

Om Lakshmi Ganapataye namaha

Another to Ganesh, Japa is 5,000 times a day for 25 days:

Om Gum Ganapataye Namaha, Om

Also to Ganesh:

Om gam ganeshaya namaha

Om klim gam gam gam mahaganapataye namaha

To Ganesh for blessings for spiritual success:

Om gananam tva ganapatigm havamahe kavim kavinamupamashravastamam

Jyeshtharajam brahmanam brahmanaspata snah shrinvanutibhissida sadanam

Mahaganapataye namaha

Translation: Om. Oh lord of speech, we worship you, the lord of the gods, the wisest among the wise, the one having incomparable fame, the best among the praiseworthy, and the lord of the Vedic hymns. While listening to our praises, come with your protecting powers and be rested in our yajnashala (temple). Obeisances to Mahaganapati.

Agajananapadmarkam gajananamaharnisham

Anekadantam bhaktanamekadantamupasmahe

Translation: We meditate, day and night, on the one-tusked one (Ganesh) who is the sun for the lotus in the form of the face of Parvati, the one with the elephant face and the one who is the giver of plenty to his devotees.

Why the Lord descends into this world is for multiple purposes, but primarily for two reasons. One of which is that, since He originally enunciated the ancient religious path of the Vedas for the benefit of the whole universe, whenever that becomes obstructed by the demoniac or wicked atheists, He descends in one of His forms, which is in the transcendental mode of pure goodness. Thus, He again establishes the righteous Vedic path. It is explained that He is the same Supreme Person, and in His incarnation as Krishna appeared in the home of Vasudeva with His plenary portion, Balarama, who played the part of Krishna’s brother. This was for the second reason, which is to relieve the earth of the burden of the demoniac. As Krishna, He came to kill the hundreds of armies led by the kings who were but expansions of the enemies of the gods, and to spread the fame of the Yadu dynasty. (Bhagavata Purana 10.48.23-24)

Arjuna, after understanding the position of Lord Krishna, recognized His superior position and said, “Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You.” (Bhagavata Purana 1.7.25)

The sages at Kuruksetra, while addressing Lord Krishna, also summarized the reason for Lord Krishna’s appearance in this world. They explained that at suitable times He assumes the mode of pure goodness to protect His devotees and punish the wicked. Thus, the Supreme Personality descends to maintain the eternal path of the Vedas by enjoying His pleasure pastimes. (Bhagavata Purana 10.84.18)

It is also described that when the Lord assumes a human-like body, it is to show His mercy to His devotees. Then He engages in the sort of pastimes that will attract those who hear about them. Then they may become dedicated to Him. (Bhagavata Purana 10.33.36) These pastimes of the Lord are so powerful that they can remove the sins of the three planetary systems and deliver those who are trapped in the continuous cycle of birth and death. (Bhagavata Purana 10.86.34) Those who desire to serve the Lord should hear of these activities. Hearing such narrations of these pastimes destroy the reactions to fruitive work [karma]. (Bhagavata Purana.10.90.49)

It is by Lord Krishna’s pastimes that He calls all the conditioned souls to Him through love. Thus, by His wondrous activities He attracts all beings to return to their natural, spiritual position by reawakening their dormant love and service to Him. This is the purpose of human life, which provides the best facility and intellect for understanding our spiritual identity and connection with the Lord. As Sukadeva Gosvami explained to Maharaja Pariksit, “He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, nonhumans and gods.” (Bhagavata Purana 2.10.42)

“To show causeless mercy to the devotees who would take birth in the future of this age of Kali, the Supreme Personality, Krishna, acted in such a way that simply by remembering Him one will be freed from all the lamentation and unhappiness of material existence.” (Bhagavata Purana 9.24.61) However, Lord Krishna also explains that when He descends in His human form, the fools who are ignorant of His spiritual nature and supreme dominion over everything deride and criticize Him. (Bhagavad-gita 9.11)

Nonetheless, Lord Krishna Himself further explains the reasons for His appearance in this world to King Muchukunda: “My dear friend, I have taken thousands of births, lived thousands of lives and accepted thousands of names. In fact, My births, activities and names are limitless, and thus even I cannot count them. After many lifetimes someone might count the dust particles on the earth, but no one can ever finish counting My qualities, activities, names and births. O King, the greatest sages enumerate My births and activities, which take place throughout the three phases of time, but never do they reach the end of them. Nonetheless, O friend, I will tell you about My current birth, name and activities. Kindly hear. Some time ago, Lord Brahma requested Me to protect religious principles and destroy the demons who were burdening the earth. Thus I descended in the Yadu dynasty, in the home of Anakadundubhi. Indeed, because I am the son of Vasudeva, people call Me Vasudeva.” (Bhagavata Purana 10.51.36-40)

OUR MISSION TO DEFEND VEDIC DHARMA

By understanding the above paragraphs, we should know that Lord Krishna appeared to reestablish the Vedic tradition because it had become lost. I emphasize this point because, in spite of the many challenges or threats against Vedic culture that Hindus face from others in upholding their tradition, sometimes they still say there is nothing for us to worry about because it is Sanatana-dharma, eternal, that it will never disappear no matter what happens in this world. When I hear this, I ask them whether they have really understood what Lord Krishna says in Bhagavad-gita. For therein we can understand that this Vedic spiritual knowledge does indeed disappear or decline from the face of the earth at times, and must be brought back, or defended in order to keep it prevalent amongst humanity.

In the beginning of Chapter Four of the Bhagavad-gita, we hear of one of the prime reasons why Lord Krishna descended into this world. He explains it this way in a conversation with Arjuna:

“The Supreme Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku. This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time, the succession was broken, and therefore the science as it is appears to be lost. That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.”

Arjuna then said: “The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?”

Bhagavan Sri Krishna then continued: “Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy! Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion–at that time I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma, I advent Myself millennium after millennium. One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Bhagavad-gita 4.1-9)

So here we see very clearly that Vedic dharma and its spiritual processes may indeed by eternal, but it may also decline or even disappear from humanity from time to time. This means that if Lord Krishna appeared to reestablish this knowledge and tradition, we should be serious about defending it and making sure that it does not start to decline again. When it comes to defending Vedic dharma, we need to understand that it is not just up to Lord Krishna. It is also up to us. We cannot expect that Lord Krishna will appear again so easily when He was here only 5,000 years ago to do what we should now be doing. We should take it upon ourselves to assist in preserving, protecting, and promoting it for its perpetuation. This is for the benefit of all humanity. We should be willing to take up a bold stance to meet this responsibility, or it may again very well start to decline from the face of the earth like it did before.

This is also why there are various acharyas and devotees, representatives of the Supreme, who may be empowered to provide the guidance for humanity so people everywhere can know how to continue the ways of following Vedic dharma and apply it to their lives.

So to help in this way is not only a service to humanity, but also a service to dharma itself, and to the mission of Lord Krishna, and to all representatives of Vedic culture. What can be a higher cause for us than that?

Whenever you go to visit a temple in India, and participate in the doing pujas or rituals, the priest will often ask you to which gotra your family line belongs. Then you tell him your gotra, and usually the names of your father and mother, and he puts that into the recitation of prayers to offer to the deity you are worshiping, and to get blessings from that deity. In other cases, a person introduces himself to elders by stating one’s name and gotra. This is a form of acknowledging one’s ancestral ties and all that has been given by one’s ancestors.

How the system of gotra works can be explained like this. First of all, the original spiritual knowledge was given by the Supreme Being to Lord Brahma, the secondary creator of the universe. From Brahma came the powerful rishis who were capable of receiving this knowledge and preserving it, and then spreading it throughout the universe, and down through the generations of humanity.

So, after the universal creation under the guidance of Lord Brahma, it is recorded that he had 27 sons who were also progenitors for mankind, called Prajapatis, who were the seeds of humanity which spread throughout the world. The familial line from each of these Prajapatis is called a gotra. So the names of the gotra carries the name of each one of these sages. In this way, the 27 sons of Brahma were also the beginnings for the 27 gotras.

These sons of Brahma were also learned sages called rishis. These seers came to be known as the mantra-drishtaraha, seers of the Vedic mantras. The main seven sages, called the Saptarshis (Seven Rishis), are Kashyapa, Vashistha, Bharadwaj, Kapila, Atri, Vishvamitra, and Gautama. It is also these Saptarshis which help preserve and propagate spiritual knowledge to humanity for everyone’s benefit. Additional sons of Brahma include Svayambhuva Manu, Adharma, Praheti, Heti, Aristanemi, Bhrigu, Daksha, Pracetas, Sthanu, Samshraya, Sesha, Vikrita, Kardama, Kratu, Pulaha, Pulastya, and Agiras, along with Marichi, Bhrigu, and Agastya.

The gotra also helps establish your identity as part of the Vedic tradition, and that your family lineage can be traced back to one of the original great rishis or sages from whom the knowledge of Vedic culture has descended. We all belong to one of these gotras, whether we know them or not. But it is a great insight to know your gotra.

However, these gotras have since increased through time to include many others. There are now two hundred and forty-nine gotras, of which approximately forty are common today. Of these forty include: Vatula, Atreya, Garga, Kaundinnya, Kaushika, Gautama, Naidhruva-kashyapa, Harita, Bharadvaja, Shandilya, Maudgalya, and Shrivasta.

Gotras are further classified into five groups, depending upon the number of rishi descendants in a particular gotra. These groups are:

1. Ekarsheya-pravara-gotra, having one rishi descendant.

2. Dvayarsheya-pravara-gotra, having two rishi descendants.

3. Treyarsheya-pravara-gotra, having three rishi descendants.

4. Pancharisheya-pravara-gotra, having five rishi descendants.

5. Saptarisheya-pravara-gotra, having seven rishi descendants.

One example could be a Treyarsheya-pravara-gotra of Vatula, Atreya, and Kaushika gotras, or another line of three (treya) rishis.

Another point about this is that in India, one’s gotra is important because they help avoid what would be called inbreeding, or families marrying within their own gotra. In fact, sometimes they avoid four gotras, including your father’s gotra, your mother’s, your paternal grandmother’s, and your maternal grandmother’s. Marrying someone outside of these four mentioned gotras is said to help prevent birth defects or deformities in their children by keeping people from marrying within the same genetic roots.

In any case, this is a Vedic tradition that seems to be traced back to the beginning of time.

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By Madhava Smullen

Renovation of a decorative side dome at Prabhupada’s Palace.

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.

Completely renovated front steps at Prabhupada’s Palace.

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.

The block outer wall of Palace with black, Jaipur-style window frames and red wall tops.

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.”

Srila Prabhupada’s murti in the his Palace temple room.

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/

Mission Statement: ECO-Vrindaban promotes simple living, cow protection, engaging oxen, local agriculture, and above all, loving Krishna, as envisioned by Srila Prabhupada, the Founder-Acharya of ISKCON New Vrindaban.

Participating Directors: Anuttama, Bhima, Chaitanya Mangala, Ranaka and Sri Tulasi Manjari

Advisors: Radha-Krishna, Vraja

Managers: Mukunda, Nitaicandra

1. Mukunda’s Monthly Report

• The greenhouse that was outside the new boundaries of the Community Garden has been dismantled and many of the materials have been salvaged.
• He helped build a fence to better contain the hay at the hay shelter next to the milking goshala.
• He removed an old, obsolete and unsightly telephone pole next to the Deities’ flower garden.
• He continues to help organize and chair the Village Association Steering Committee meetings.
• He is preparing for the first North American ISKCON Farm Conference in Gita Nagari set for mid-August.
• Mukunda contacted an Architectural/Structural Engineer, the County Health Department and Fire Marshal to understand any relevant fire, health and safety concerns. These meetings are scheduled throughout the next one month.

2. Nitaicandra’s Monthly Report

• The main ox team, Hari and Priya, are working well together. Currently, they are pulling a chain and responding to voice commands without a lash. They will be part of the planting in the Community Garden next week by pulling a simple chain link drag to cover the seed.
• Caitanya Bhagavat has been upgrading the Nandagram fencing.
• The garden crew picked blueberries from the Bahulaban orchards (8 quarts).
• Many quarts of mixed berries have been picked from the Community Garden (4 quarts per week).
• Radish, salad greens, kale and Swiss chard harvest has begun.
• Tomatoes, squash, and basil will be ready for harvest soon.
• There have been some challenges with flea beetles, rabbits, and poor soil. Continuing to improve the soil quality by using soil building plants and manure will be an ongoing process.
• Thus far, Vidya and her team have produced 8,000 marigolds with many more coming. The community garden is at around 2,000 marigolds
• So far this season, we have had two Wwoofers guests and another will be coming this week.

3. Steering Committee Inclusion

The ECO-V Board is in favor of starting to include the Village Association Steering Committee members in the monthly “Joint Board” meetings between ISKCON New Vrindaban and ECO-Vrindaban. Concurrently, the Board requests the Steering Committee to set a date, within a reasonable time frame, for the vote to elect a New Vrindaban Village Council.

https://www.facebook.com/ECOVrindaban

The guest list comprised of close to five hundred of Durban’s elite - professionals, businessmen, academics, government members, media and artists– all especially invited to the evening to join Bhakti Charu Swami in reliving and celebrating the journey of Srila Prabhupada and his ISKCON over the last five decades.  

In any area of human life, when someone begins an endeavour  – especially one they hope will endure for a long time, they are, in effect, planting a seed. By their aspirations, their vision of the final result, and by their determination, they plant a seed. And, provided the conditions are right, it will grow.

Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home. Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas. At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. Day by day Her luster increased just like the digits of the moon. Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb. At that time, Srila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations. Vrishabhanu therefore made elaborate arrangements for a lavish birth celebration and sent out invitations to all the residents of Ravala and Gokula and especially to his dear friend Nanda Maharaja and his family. Continue reading "The Divine Appearance of Srimati Radharani
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He who reads this confidential prayer, which bears the title Ananda-candrika (The Moonlight of Bliss), and which is beautiful with ten names of the queen of Vrndavana, becomes free of all troubles and decorated with great good fortune. He quickly becomes the object of Sri Sri Radha-Madhava's mercy. 1. Radha , 2. She who is dear to Lord Damodara, 3. His greatest worshiper, 4. the daughter of King Vrsabhanu, 5. She who is the crowning garland of mallika flowers on the decorated braided hair of all the gopis, 6. the first of Krsna's beloveds, 7. an expert singer and musician, 8. Lalita's friend, 9. She who is delighted with the friendship of Visakha, 10. the flower blossom that attracts the black bee of Lord Hari's heart. Continue reading "Srimati Radharani’s names, meeting places, pets and more
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Huge celebration in ISKCON Meerut, India (Album with photos)
Srila Prabhupada: The liberated sage Kardama Muni could see Garuda...

Questions and answers by visiting devotees.

The post What about the spiritual world? (Part 2) appeared first on SivaramaSwami.com.

Ratha Yatra in Madrid, Spain (Album with photos)
Srila Prabhupada: Krishna and the sound vibration “Krishna” are no different, so if one loudly vibrates Hare Krishna, he will be able to think of Krishna immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for benefit of all humanity. (Srimad-Bhagavatam, 3.24.35 Purport)
Find them here: https://goo.gl/5A2jKa

Speaking of honesty - for a deep cleansing of the heart.
Sajjana Ashraya das: In the vocabolary of italian language we read: Honesty, from the latin “honestate” is the quality of an honest person, that acts with rectitude, with loyalty, justice, abstains from doing evil, a conscientious person, responsible, aligned to moral principles, that has dignity and decorum, that expresses decency and modesty. Living with dignity, with decorum, with politeness, elegantly.
It is said in the Srimad Bhagavatam that those who lives in Krishna consciousness are animated by a deep honesty.
Thus being honest is very important; there are various levels of honesty, ordinary, where we do not do things like stealing etc; intellectual, where for example we admit we also can make mistakes and spiritual, where we admit the existence of God.
As members of a spiritual movement we are called to be deeply honest at every level. Honesty, in every circumstance, even in small things, helps us to be spiritually honest.
Truth, like honesty, has various levels and only a deep and complete honesty will make us eligible to receive the complete spiritual Truth, and the more honest we are about our shortcomings and struggles, the more help we get from above–so honesty will lead us to the complete Truth.
But if we do not cultivate honesty in all its aspects, we can come to the point of cheating ourselves even without being aware of it, and this will not please the Lord.
Being dishonest and cheat others can sometimes be worse than not following the four regulative principles. Not following these principles is not good at all, but cheating, falsity and betrayal provoke disgust and bitterness. Not only that, when a person behaves badly everybody will know, and sooner or later that person will be alone.
All members of ISKCON knows the universal law of karma and thus know, if you rob you will be robbed, if you cheat you will be cheated; and this can be a deterrent, but to those who practice spiritual life, and to tell the truth, to even those who do not, as soon as we do something wrong, Diiiiinn! We feel something inside us, a wrong note, a slight quiver, a start. “Something is wrong” The Supersoul, the innermost friend of our heart, is telling us that what we think is not right.
Obviously we should not become expert in dismantling this natural alarm system, but we should always try to hear the innermost voice of our heart that is leading us to the right path.
Coming from material life, we bring with us a suitcase full of many good intentions and sincerity, but we could also bring with us some wrong conceptions, some mental rubbish, as cheating, cleverness, enviousness, fault finding, so prominent in today society.
It takes time; but all this garbage must be thrown away. In spiritual life there is no place at all for that. We have to find the courage to be deeply honest, even if we heard the saying “The world is of the clever” But it is not truth. It is said: “Those who follow dharma will be sustained by dharma, but those who trample on dharma will be trampled upon by dharma.”
Sesa Prabhu, a disciple of Srila Prabhupada, told of a day when he knew he had to pay a fine; so he went to the government office to pay it. The officer told him that the American government sent that fine to thousands of people, and to tell the truth, he said, you can postpone the payment, or even not pay the fine at all. But Sesa Prabhu preferred to pay it anyway, and his motivation was, “To maintain a very deep sense of honesty” Such an important quality for him, more important than money.
As we know, the concept of yukta vairagya tells us to use everything in the service of Krishna, so we can use money and objects, and thus, we can certainly also use honesty, rectitude, loyalty in the service of the Lord.
For those that practice a serious spiritual life being honest is natural, and it is natural to have good feelings for others and try to inspire them with our good behavior.
We need speaking often of honesty and then practice it daily. If a topic of such an importance is neglected, it loses importance and then it can almost disappear. If our background was not the best, our spiritual practices are superficial, we never talk of honesty and especially if we criticize or even worse, offend others, Krishna will take away our spiritual intelligence and we would become again dishonest.
We can not give for granted that we are perfect just because we are part of a spiritual movement. We have to cultivate good qualities and earn other’s appreciation.
Paraphrasing Srila Prabhupada, “ What will be the use of your verses and erudition if you do not behave well? Nobody will believe you.”
Good qualities are our only wealth, they are the things that attract other persons and Krishna. We have a great responsibility, of maintaining the deepest honesty.

Ratha Yatra Leipzig, Germany (Album with photos)
Srila Prabhupada: The liberated sage Kardama Muni could see Garuda carrying t...

Getting Strength From Association.
Kadamba Kanana Swami: ..so this is the biggest problem …on the one hand we think I really want Krishna, I really do, I really want spiritual life but on the other hand we can’t: on the other hand there is another part in us that wants something else. Sometimes when we are in the spiritual mode we don’t want that part of our self, we say “I wish I didn’t have that” but then we snap out of the spiritual mode and we again don’t want spiritual life, so much. Somehow we are accepting and then we are giving up and we are accepting, giving up and sometimes take to spiritual life and sometimes take to material life.
So we are caught in these changing states of consciousness. When we embrace spiritual life, as they say in English “the grass is greener on the other side” so when we are enjoying the material energy we want to give it up and we want to take to spiritual life and when we are practicing spiritual life then we start to think about the material energy. So we are going up and down in these two states. So this is a very intense state in spiritual life. That is the state where one has to hold on very close…very close to devotees. One should always be with devotees. Not for a moment go away from the devotees. “never go out alone,” as they used to say to us in the early days when we joined that “you can not go out alone” it was not allowed, it was against the codes of the temple …nowadays noone really cares about that but in the old days, “oh no you can not be alone for a moment ..always associate with the devotee”
Well it is a fact that when one is in the stage of (Sanskrit)(up and down) it is dangerous not to associate with the devotee because one is so weak…maya is still so strong. Although we desire spiritual life we just don’t feel we have the strength for spiritual life. So the more we are with devotees who are betyond this state of (Sanskrit) who are no longer giving in into the senses, who are actually living a life free from sense gratification, a life free from sexual involvement , a life free from just satisfying the tongue this way and that way and who is only taking Krsna Prasadam and everything is pure…..then we get strength from this association. ….So one must be in that association.
Source: https://goo.gl/v5NH4P

Preaching program in Prague (Album with photos)
Srila Prabhupada: Lord Caitanya Mahaprabhu recommended five items of devotional...

NESTLED among the many islands of the Erne is the pretty, wooded isle of Inish Rath, home to possibly Fermanagh’s smallest religious community. For the past 30 years, members of the International Society for Krishna Consciousness (ISKCON), known to most simply as the Hare Krishnas, have called the island home. Since 1986, this group has been ever changing, attracting members from all over Ireland and far beyond. While there are currently only 12 full time residents at the settlement – which is made up of gardens, children’s play areas, grazing ground for cattle, allotments for growing food, a school, open fields, woodland walks, and, its the centre, a large Victorian house that hosts stunning altars to Lord Krishna – that number often grows up to 20, and often includes families and children. Continue reading "Thirty years of Hare Krishna Island on the Erne
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The evening of Friday, 2nd September saw Durban come out to celebrate ISKCON 50 in grand style through a VIP gala dinner. The event was organised as a special joint effort between the two Durban temples, Sri Sri Radha Radhanath Temple of Understanding in Chatsworth and New Jagannath Puri Temple in Phoenix. The guest list […]

The post ISKCON 50 VIP Dinner in Durban, South Africa appeared first on Bhakti Charu Swami.

Following the Saint

Question: I was wondering why earth is so special? Why did Krishna manifest his pastimes here instead of some other planet?

Well, what “other planet” should he appear on? Life is centered on Earth.

Yes, there are many dimensions to the earth, sky, heavens, and under-earth, but these multi-dimensional realms (loka) are not literally identical to our modern astronomical conception of “planets.” The modern astronomical model is not the same model presented in the Purāṇa. It also describes reality, yes, but from a different point of view and for a different purpose.

The Purāṇic point of view is that the Earth is the central focus of life, but there are many Earth’s paired with many Suns, each with their own “solar-system” (to use modern lingo) of multi-dimensional realms (loka).

So if you ask, “Why did Krishna manifest his avatāra only here on our Earth,” the answer is that he does not. He manifests on every Earth in synchronous successions, such that his manifestation constantly appears on one Earth or another.

Question: I also understand that the anti-gods have tried to capture the earth in efforts to further their advance on the upper heavenly realms. Does the earth really hold such a special place in the cosmos?

The anti-gods are not interested in Earth, but are interested in Paradise, which is a higher-dimensional realm connected to the heavens from our point of view – called svarga in Sanskrit. However, the earth is like a “mining colony” or “powerplant” for Paradise – because the humans here perform sacrifices which make the gods there more powerful. So, the anti-gods have a strategy to disrupt religion, sacrifice, etc. and thereby weaken the gods, making it much easier for them to storm Paradise.

Question: Is bhakti available only here on Earth?

The human form of life is unique. Only human beings generate karma. The rest of the forms of life are for experiencing the results of karma. Microbes, plants, and animals don’t generate karma because their intellect is not sufficiently developed to permit the possibility of true freedom of choice. Superhuman life forms (like gods and anti-gods, for example) do have very developed intellect, but don’t have much opportunity for choice between good/bad right/wrong because they mostly experience only good things and good situations.

There is a difference between a “sin” (adharma or pāpa) and a “hatred” (a.k.a “offense” – aparādhā). “Hatred” is “sin” but not all “sin” is “hatred.” “Hatred” is a special subset of “sin” – it is the worst type. It is so bad that it is considered in a separate category.

A “sin” is simply failure to fulfill our duty, responsibility and function. A father, for example, sins if he cannot provide physical and mental security for his family. The acts he does which contribute to this failure are also “sins.” 

A “hatred” (aparādhā) is an intentional hurt or slander against a person who deserves to be respected or loved. Sin can happen by mistake or out of weakness, but hatred (aparādhā) is willful and intentional by definition. 

One example of aparādhā: The teacher comes into the room, and the student refuses to stand. Another example: A father yelling at his daughter for wanting his attention and affection. 

An aparādhā is not a mistake, it is intentional. Because aparādhā are intentional, they are worse than ordinary “sin.”

A student who didn’t know he was supposed to stand when the teacher entered the room isn’t so much an aparādhī as a mild pāpī. A father who unintentionally fails in his relationship with his daughter is again more a pāpī than an aparādhī.

It is far worse to be an aparādhī than to be a pāpī. In Gītā, Krishna says that the worst type of sin is kāma – selfish desire. This is because kāma is the root of aparādhā. When we want things for ourself (kāma), we will inevitably hate (aparādhā) those who frustrate our desires. 

We have wasted a lot of our time and breath criticizing “materialistic people” for their “sins” but we are far, far worse than they are because of our aparādhā against the most lovable entity, Krishna.  We know that we should be attentive and affectionate towards Krishna’s name, image, wisdom (the Veda) and to those who teach and exemplify it (the gurus and sādhus), but we continue to refuse to make that effort.

Our of progress in bhakti-yoga is due to aparādhā, but aparādhā is based on our failure to develop proper comprehension of the goal (prayojana), the process (adhideya), and the components of reality (sambandha). The tendency for hatred goes away the more deeply we comprehend our relationship to other people and reality as a whole – i.e. the more deeply we understand sambandha-jñāna. So the best cure for the worst evil is careful study of śāstra under the guidance of a guru who deeply understands them.

– Vraja Kishor dās

www.vrajakishor.com

A lecture by Radhanath Swami.

Radha Damodar Das, One of the First Devotees in the Soviet Union passed away on September 3rd evening succumbing to lung cancer.  ISKCON Communications Director Anuttama Dasa remembers: "Radha Damodara prabhu was a true, humble and dedicated servant of his guru maharaja and Srila Prabhupada. Despite the dangers and troubles of being a Krishna devotee in the early years in Russia, Radha Damodara was fully committed to Lord Caitanya's mission."

Gita verse-by-verse podcast

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Harinam party in Côte d ’ Ivoire (Album with photos)
Srila Prabhupada: While the body is fit, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. (Srimad-Bhagavatam, 6.2.49 Purport)
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The Bhagavad-gita teaches, “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” Gita 2.14