Originally, the living being was with Krsna in the spiritual world and the living being, upon eternity, came to understand that he also had independence, that he did not have to serve Krsna and that rather he could be served too! At this point, he was not yet envious but when he made the choice to be served, then envy came. 

It is said that this state of consciousness where one is contemplating the possibility of not being engaged in the service of Krsna is a neutral state – one is neither absorbed in the service of Krsna nor is one absorbed in the material energy. Therefore, it is a neutral state or a marginal state of being in between, called taṭasthā. Therefore in this taṭasthā consciousness, the living being can choose to come down or to go back to Krsna. When he comes down, then envy in competition with Krsna begins immediately.

Like now, we are living in this world of competition where we are competing with each other and ultimately competing with God. Ultimately, we want to be God! We want to be worshiped… we want to be recognized…  we want to be famous… we want to be rich… we want to be powerful and the whole world is filled with people who are competing with each other and all these things.

Source:https://www.kksblog.com/2016/11/unfavourable-competition/

April 4, 2010 Los Angeles

We have gathered on a most auspicious occasion, the celebration of the fortieth anniversary of the manifestation of ISKCON Los Angeles here on Watseka Avenue, which came to be known as New Dvaraka. Srila Prabhupada, our founder-acarya and spiritual master, had said, “You have New York, New England–so many ‘New’ duplicates in the USA–why not New Vrndavana?” And so we also have New Dvaraka.

At the time that Srila Prabhupada and his disciples acquired New Dvaraka, I was in Boston, and there we heard the news that Srila Prabhupada had gotten a wonderful property that had been a church. Srila Prabhupada made New Dvaraka his Western world headquarters and spent months on end here–at one stage he stayed for eight months–and established it as the model center. And he personally trained the devotees. A devotee named Silavati was the head pujari, and under Prabhupada’s guidance she and others devotees established an exemplary standard of Deity worship. Then if any temple wanted to learn the proper standard of Deity worship, they would write or send a devotee here to learn. The activities and standards in New Dvaraka became the model for the other temples in ISKCON.

The sankirtana, public chanting and dancing, was also exemplary. Visnujana was the lead singer, and all the devotees were eager to go out and chant with him. And Tamal Krishna was the main organizer. He made sure that all the brahmacaris had nicely colored matching cloth and that all the ladies had bright saris and that all the devotees danced in step. It was a wonderful performance, and people were attracted.

As we heard in Boston, the Deities were the center of the community and the center of the devotees’ lives. There was a sweet reciprocation between the Deities and the pujaris and the sankirtana devotees and the public. All the devotees were in the mood of sankirtana, of wanting to share with others the wonderful knowledge and happiness that they had found in Krsna consciousness. The pujaris considered themselves to be servants not only of the Deities but of the sankirtana devotees and public as well. In the temple their mood was, “We want to decorate the Deities so beautifully that the sankirtana devotees will feel inspired to go out and chant and tell people about Krsna.” And the sankirtana devotees felt, “We want to go out and bring people back to see the Deities, the merciful forms of Sri Sri Rukmini-Dvarakadisa; Sri Jagannatha, Baladeva, and Subhadra; and Sri Sri Gaura-Nitai. So there was a wonderful reciprocation between the Deities and the devotees and the public.

In Boston we heard about Visnujana. Not only was he the lead singer who sang and played the mrdanga and harmonium beautifully, but he was also the temple commander. He was in charge of delegating different services to different devotees and seeing that all the jobs were done. We heard stories of how the devotees, when they got an assignment from him, would rush to do it and as soon as they were finished rush back to him and say, “I did what you told me. What else can I do? What more can I do?” We were astonished to hear the stories of the wonderful mood of service of the devotees here and the great inspiration they got from their leaders.

We also heard about the Sunday programs, the Sunday festivals. They were truly festivals. All week long the devotees would invite people to the Sunday program, and when guests came they found a real festival. There would always be some special event–a swing festival, butter churning, a dramatic performance–all sorts of attractive activities to introduce people to Krsna consciousness and inspire them in its mood and culture. And then a wonderful feast.

After Srila Prabhupada had established the movement in America, he decided to return to India to establish the mission there, and he asked that one disciple (or couple) from each temple–the second person in each temple–proceed to India to assist him. I was asked to go from Boston, and even in India New Dvaraka was a great inspiration. Srila Prabhupada had devised the life-membership program, which he said was a way to distribute his books and to give people association with devotees. The idea was that someone would give one thousand one hundred eleven rupees and get all of Srila Prabhupada’s books, present and future, and a lifetime subscription to Back to Godhead magazine, and when they traveled they could stay at our centers in our guest facilities.

Soon after the devotees got New Dvaraka, there was an issue of Back to Godhead that featured the project, with a picture of the temple and many devotees on the cover. So we would show people this magazine. And there was another issue that featured the San Francisco Ratha-yatra, with a photo of the grand chariot and thousands of participants on the cover. We would also show that magazine. People were very impressed and inspired, and many became life members and began to systematically progress in spiritual life.

In October 1973, after serving in India for three years, I became quite ill with jaundice, and eventually Srila Prabhupada said that as long as I stayed in Bombay I wouldn’t be able to recover. So I came to New Dvaraka, where I was given a private room just off the Tulasi greenhouse. The devotees took very good care of me. A week or two later, Srila Prabhupada himself came, and as my health improved I was gradually able to come out of my room and hear him speak, in his room, in his garden, and on his morning walks.

One time I came into the garden when Srila Prabhupada was alone, and he asked me how many devotees there were in the community. I had been curious–it was a very large, thriving community–so I knew the figures. He asked me how many men and how many women, and I answered. Then I asked, “Do you want to know how many children there are?” He said, “Oh yes, the children count too.” So I told him the number of children.

So many wonderful exchanges took place here. Srila Prabhupada was eager to present the message of Krsna consciousness on many fronts. One area was the field of science, and at that time Svarupa Damodara, who was working toward his PhD in organic chemistry at the University of California at Irvine, was coming to meet Prabhupada, often with a professor, Dr. Wolf-Rottkay. And Srila Prabhupada would speak on the theme that life comes from life–that life, the spirit soul, comes from the Supreme Soul, Krsna, not from a combination of chemicals.

Srila Prabhupada also encouraged devotees who wanted to enter the field of politics. At the time there was agitation that the slogan “In God we trust” should be removed because it was unfair to the atheists, and Srila Prabhupada declared, “We must influence the society before they remove it.” So under Prabhupada’s guidance, some disciples formed the “In God We Trust” party. Srila Prabhupada was very enthusiastic.

Srila Prabhupada had deep personal realization of Krsna consciousness and thus was very enthusiastic to share Krsna consciousness with others. But the irony, or the paradox, is that although Krsna consciousness is the greatest treasure, people are often unwilling to accept it. Therefore he taxed his brain, as he would often tell us: “You must tax your brain to find new and better ways to present Krsna consciousness”–so that people could appreciate and accept it. He saw that at the time, people had faith in science, and so he encouraged his devotee scientists to present the same philosophy of Krsna consciousness in scientific language. And they did.

After the scientists, who are comparable to the intellectual class, come the politicians, who are comparable to the ruling class. And one disciple who wanted to infiltrate the political field was Balavanta, who ran for mayor of Atlanta. At the time, the rule was that the media had to give equal time, or equal coverage, to all the different candidates. And Prabhupada understood that as a political candidate, a devotee would have a special opportunity to tell people about Krsna consciousness. Although we didn’t really expect him to win, Balavanta ended up getting a huge number of votes, far beyond anyone’s expectation.

Once, Balavanta appeared on a television program with the other candidates. Srila Prabhupada had said that the theme of Balavanta’s campaign, the theme of the “In God We Trust” party, should be that the political leaders must be of good character: if the leaders are not of good character, how can you expect good government? Balavanta, on the television panel with the other candidates, began to speak on this theme. He said, “How can you trust someone who cannot control his senses to control the affairs of the government?” He continued, “Everyone knows that smoking is not good for you, but because people cannot control their senses, they smoke anyway.” And the other candidates, all of whom had been smoking, became so embarrassed they immediately hid their cigarettes [laughter], because they had been exposed.

Srila Prabhupada had a very clear vision of how Krsna consciousness could help society in every sphere of life and how devotees could present Krsna consciousness to appeal to people in every sphere of life. It was amazing how much Srila Prabhupada and his young disciples (he used to call us “boys and girls”) could do, how empowered we were by Srila Prabhupada’s mercy.

At the same time, Srila Prabhupada was very personal in his dealings. One might think that someone with such a grand vision, with such big plans, would have no time or energy for little people, but Srila Prabhupada had both: he envisioned a mission to help the entire human society and at the same time was very caring for each and every soul. As he said, “Every soul is important in Krsna consciousness.”

Srila Prabhupada was so expert that he could engage everyone. After I had served in India for three years and then gotten sick and come here to recover, my parents came to visit me. We all went on a morning walk with Srila Prabhupada, at Cheviot Hills Park. On the walk there were scientists, political aspirants, managers, book distributors–and my parents. And Srila Prabhupada satisfied everyone. He was genuinely charming. When he saw my mother, he said, “Oh, Mrs. Teton, you look so young.” [laughter] She was very happy. And at the end of the walk, when we came to the parking lot, there was a Rolls Royce that the devotees had organized for Srila Prabhupada, and as he was about to get in he noticed that my father was eyeing the car. In a very shy, humble, diffident way, Prabhupada said to him, “My disciples arranged this for me.” And my father immediately said, “Oh no, no, you deserve it. You deserve it.” [laughter] Then Prabhupada said, “You can ride with me, if you like.” And my father said, “No, we have rented a car. That’s all right.” Prabhupada was just so pleasing.

Later I heard that Prabhupada’s servant had said, “Srila Prabhupada, everyone likes you so much,” and Srila Prabhupada had replied, “Yes, because I like everyone.”

For my family, it was a big thing that after three years I had come back to America. My uncle also came from Chicago, and I arranged for him to meet Srila Prabhupada in his quarters. My uncle was a doctor with high ideals, and he confided in Srila Prabhupada how disillusioned he was with other doctors. He felt that they were too materialistic, more interested in money than in the welfare of their patients. (This was in 1973; I can hardly imagine what he would think about the doctors today.) He went on sharing his chagrin with Srila Prabhupada, who simply listened intently and with sympathy. For me, it was as if time stood still, but in that conversation, which probably lasted half an hour, Srila Prabhupada did not say more than a few sentences. He just listened with tremendous sympathy. And at the end, as we were walking out, my uncle turned to me and said, “My God! I’ve never met anyone like him. I must get a picture of him. I have never seen a face like his.”

Srila Prabhupada had a way . . . But it was Krsna. When Srila Prabhupada would return from his morning walks, the devotees would line up on either side of the way leading to the temple and offer him flowers, which he in turn would give back to them in a very personal exchange. I heard that during one such exchange Visnujana had said, “Srila Prabhupada, you are attracting all of us,” and Prabhupada had replied, “That is Krsna’s trick”–meaning that Krsna, who is all-attractive, was manifesting Himself through Srila Prabhupada, and we were thinking it was Prabhupada. But the fact is that a pure devotee who is fully surrendered to Krsna shares in the same qualities as Krsna. Srila Prabhupada certainly did, and so we were attracted.

Another time, in his garden, Srila Prabhupada was talking about (in his words) bogus svamis and yogis. There is a statement in scripture that one who is not a devotee of the Lord has no good qualities:

yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah harav abhaktasya kuto mahad-guna manorathenasati dhavato bahih

“One who has unflinching devotional faith in Krsna consistently manifests all the good qualities of Krsna and the demigods. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.” (SB 5.18.12)

And there is one to the effect that impersonal speculators may imagine that they are liberated but that because they neglect the service of the lotus feet of the Lord, they fall down.

ye ‘nye ‘ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah aruhya krcchrena param padam tatah patanty adho ‘nadrta-yusmad-anghrayah

“O lotus-eyed Lord [Krsna], although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.” (SB 10.2.32) They cannot maintain their impersonal position. Srila Prabhupada said that what he wrote in his purports was based not only on scriptural statements–of course, it was confirmed by scripture–but also on his personal experiences with svamis and yogis in India. He said that once, he went into the men’s room at an ashram as the svami was coming out, and inside Prabhupada smelled marijuana. The svami had gone in to have a smoke. He said he had many such personal experiences.

He also spoke about Dr. Ramamurti Mishra, who had a yoga studio in Manhattan and an ashram in upstate New York. When Prabhupada first arrived in New York, he stayed in Dr. Mishra’s apartment. And he said that although Dr. Mishra was a Mayavadi impersonalist, personally they were friends. He cooked for Dr. Mishra, who was quite sickly then, and Dr. Mishra felt that Prabhupada’s cooking was bringing him back to life. Prabhupada said, “When it came to philosophy we would differ–we would argue vehemently–but personally we were friends.” I took that as an important instruction. Of course, it is natural in the beginning stage that one should avoid impersonalists, because if one is weak one might get confused. But when one is more mature in devotional service and has firm, unshakable faith in Krsna and the process of bhakti-yoga, one can be friends with someone and still have philosophical differences. One need not totally abandon the relationship just because of philosophical differences.

Once, while I was facing Srila Prabhupada in his garden, he looked to the side. His face lit up, his eyes opened wide, and he became very, very happy. I thought, “Wow! Who has come? It looks like Prabhupada is meeting a long-lost friend.” And when I turned I saw that it was a devotee carrying a tulasi plant. Srila Prabhupada had become so ecstatic, so moved, by the arrival of Tulasi-devi. He said, “The whole atmosphere has become sanctified just by the presence of Tulasi-devi.”

One of Srila Prabhupada’s personal servants, Srutakirti dasa, noted how much Srila Prabhupada liked the activities of Krsna consciousness: “He was such a devotee; he just took pleasure in Krsna consciousness.” Srutakirti said that most devotees would see Prabhupada only in the temple room when he was speaking or in his quarters when he was giving directions on how to organize and manage and spread the mission. But Srutakirti said that one of the best parts of being Prabhupada’s servant was that he could be with him when he was not acting as the head of the world mission, the founder-acarya of the International Society for Krishna Consciousness. When Prabhupada was alone, sometimes he would just take out his harmonium and begin to sing. There was no one there; no one was recording him. But he just enjoyed being with Krsna, singing songs about Krsna written by Vaisnava acaryas.

Or sometimes he would read books about Krsna. Once, Srutakirti went into his room and he was reading Krsna book, his summary study of the Tenth Canto of Srimad-Bhagavatam. He was relishing, and he looked up at Srutakirti and said, “This book is so wonderful that if you just read this book, you will be Krsna conscious.” Then he said, “If you read just one chapter of this book, you will be Krsna conscious.” Then he said, “If you read just one page of this book, you will be Krsna conscious.” Then he said, “If you read just one line of this book, you will be Krsna conscious.” And then he said, “If you read just one word, you will be Krsna conscious.” [laughter, applause] Srila Prabhupada had such faith in Krsna, and he knew that his books were Krsna. The Krsna book is Krsna, Srimad-Bhagavatam is Krsna, the Bhagavad-gita is Krsna, and by associating with Krsna, your life becomes perfect.

My sister also came to visit me in Los Angeles, and she stayed with two devotees in the community here–Kanka and her husband–and she loved Krsna consciousness. By then I was feeling a little better and was able to move about, so I mentioned to Srila Prabhupada that she had come. Prabhupada met her, and after the meeting she came with me to the temple room, which was where the FATE (First America Theistic Exhibition) museum is now. I was showing her the pictures on the wall and telling her about them. There was one particularly sweet picture of Krsna and His friends herding the cows in the forest of Vrndavana, and I was explaining, “This is Krsna. He is the Supreme Personality of Godhead. And this is what the spiritual world is like.” She was just drinking it all in. Suddenly she had a flash of realization, and she turned to me and said, “Has Prabhupada seen Krsna?” And I said, “Yes.” And she said, “Oh my God!” [laughter] By Prabhupada’s association, people could be elevated immediately–just by being in his presence.

Eventually, as my health was getting better, Prabhupada encouraged me to return to Bombay. Once, he used the phrase, “back home, back to Bombay,” and the way he said it, I got the sense that he was telling me, “If you go back to Bombay and perform your service there you can go back to Godhead.”

So, the day I was departing for India, I went to take leave of Srila Prabhupada. He was getting his massage upstairs in the room with the skylight, just sitting in his gamsha in a very relaxed mood. I told him I was leaving and took the opportunity to ask some questions. I was very inspired by the presentation of Krsna consciousness to scientists and asked how we should speak to them. I said, “When you speak about the scientists, you use phrases like ‘fools,’ ‘rascals,’ and ‘kick them in the face with boots.’ [laughter] When we speak to them, should we use the same terms?” And he replied, “No, you should speak like a gentleman.”

That was the only time I was in Los Angeles with Srila Prabhupada. Much more happened than I have time to relate, but it was wonderful, and I got a sense of how important and dynamic Los Angeles was, how much time and energy Srila Prabhupada spent here, and how his presence permeates every aspect of the project.

Before my talk, I was in the mood of separation from Srila Prabhupada. So I went up to his quarters, and there my feelings of separation increased. After a while of just sitting there–nothing dramatic–I felt Prabhupada’s presence, as if he was saying, “I am still here. I am still present. You can feel my association even now.”

At the end of Srila Prabhupada’s eight-month stay here, when he was finally leaving, it was very hard on all the devotees. They were used to seeing him every day, and they thought he might just remain there, that he might never leave. And when he was about to leave, he spoke to them about the two ways of associating: by vani, transcendental sound, words, and by vapuh, physical presence. He said, “Although I am leaving physically, you can still have my association by vani, by following my instructions. Association by vani is more intimate than mere physical presence.” This is something we can all experience: if we really absorb ourselves in Srila Prabhupada’s teachings and endeavor to follow his instructions, we feel his presence, feel his reciprocation. As Svavasa Prabhu said in his introductory talk, it has been forty years–unless there is some feeling, why would we continue to serve after forty years? There is some feeling, love, and that love is based on personal reciprocation. Love means two–a reciprocation between two persons. So although Srila Prabhupada is no longer physically present, still the reciprocation of love–through service, surrender, and inquiry–continues.

If we are serious about our spiritual lives, we will have questions: “What does this mean?” “How do I apply this?” “How can I improve?” And although Srila Prabhupada is not here physically to answer our questions, we can get answers from his books and tapes and from his sincere followers. So all the exchanges that we can have with the spiritual master in his physical presence, we can have through vani, through his words. As he said, “If you read just one word, you can be Krsna conscious.” The problem, of course, is that we become Krsna conscious and then forget. We have to stay absorbed in chanting and hearing about Krsna. As long as we do, we are on the liberated platform, and if we maintain that effort, even if we are not always successful, but if we maintain that effort, we will be Krsna conscious and Srila Prabhupada will take us back home, back to Godhead.

And that is the purpose of this temple, this project, this community–to give such association. Srila Prabhupada told me, “Not everyone will be able to live in the temple, but the temple is necessary so that people can come and get the idea of how they can be Krsna conscious at home.” In principle, there is nothing we do at the temple that you can’t do in your own home. Of course, as Srila Prabhupada said, best is to live in the temple, next best is to live near the temple and come every day, and next, if due to circumstances you do not live close enough to the temple to come daily, you can make your home into a temple and you can do the same things at home that the devotees do in the temple. Even then, on Sundays and holidays–whenever possible–come to the temple and associate with more advanced devotees and get more inspiration in this most wonderful process that leads to a most glorious result.

Hare Krsna.

Devotee: Your thoughts on impersonal Brahman?

Giriraj Swami: I spit at the thought. [laughter] Impersonal Brahman is transcendental. Srimad-Bhagavatam (1.2.11) explains that the Absolute Truth is realized in three features– Brahman, Paramatma, and Bhagavan–and that they are nondual (advaya).

vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma, or Bhagavan.” The three are all the same, but for a devotee, the idea of merging into impersonal Brahman is anathema, because in impersonal Brahman there is no loving reciprocation with Krsna, no chanting and hearing the glories of Krsna, no rendering of service to Krsna. Therefore one great devotee, Prabodhananda Sarasvati, said, kaivalyam narakayate: “For a devotee, the pleasure of merging into the existence of Brahman [kaivayla] is considered hellish [narakayate].” In fact, it is worse than hell, because in hell you can sing the glories of Krsna, but in impersonal Brahman, there is nothing.

If you follow the process of Krsna consciousness, you can actually play with Krsna, who is the source of the happiness of impersonal Brahman realization
(brahma-sukha).

ittham satam brahma-sukhanubhutya dasyam gatanam para-daivatena mayasritanam nara-darakena sardham vijahruh krta-punya-punjah

“The cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead.” (SB 10.12.11)

Source:http://www.dandavats.com/?p=8380

It is a qualification of a vaisnava that he is adosa-darsi: he never sees others’ faults. Of course, every human being has both good qualities and faults. Therefore it is said, saj-jana gunam icchanti dosam icchanti pamarah: everyone has a combination of faults and glories. But a vaisnava, a sober man, accepts only a man’s glories and not his faults, for flies seek sores whereas honeybees seek honey.

In his Sarartha-darsini commentary on Srimad Bhagavatam 4.4.12, Srila Viswanath Chakravarti Thakur has described four types of saintly persons according to how they see good qualities and faults:

1) Mahat (“great person”) — A mahat has the ability to see some good in everyone. They also perceive faults in others, but they consider that those faults can be eventually transformed by certain methods into good qualities. Thus, if they feel that a person may be benefited by discussing that person’s faults, they may, under appropriate circumstances, speak harsh words. Neem juice tastes very bitter, but it can cure diseases when administered appropriately. It should be noted that a mahat will never reject or condemn a faulty person, but thinks only how that person may be benefited.

2) Mahattara (“greater person”) — A mahattara also sees good and bad qualities in others, but focuses on and praises the good qualities. Seeing a materialistic merchant, a mahattara will think, “Although he is a sense-gratifier, he takes good care of guests and is worthy of deliverance.”

3) Mahattama (“especially great person”) — A mahattama sees whatever good qualities others have and magnifies them, not seeing even the smallest fault. Viswanath describes their attitude, “This person has stolen my cloth because he is cold, and though he has a weapon, he doesn’t attack me because he is merciful. He is virtuous.”

4) Ati-mahattama (“extremely great person”) — An ati-mahattama sees good qualities in others even where there are none. Their attitude is, “In this world there are no bad people. Everyone is good.”

In the same purport, Viswanath also delineates four types of asadhus, wicked or bad persons, who are characterized according to their propensity for fault-finding:

1) Asadhu (“wicked person”) — An asadhu sees some good qualities in others but presumes that eventually those good qualities will be overshadowed or spoiled by some fault. For example, upon seeing someone working for another person’s benefit, the asadhu will conclude that eventually he or she will want to exploit the person whom they are helping. Simply put, asadhus are not gentlemen.

2) Asadhutara (“very wicked person”) — An asadhutara is even more improper. He or she sees only faults in others and overlooks others’ good qualities. “This sannyasi eats ghee rice to fill his stomach. He is lusty and should be considered fallen.”

3) Asadhutama (“especially wicked person”) — An asadhutama takes small faults and magnifies them, seeing no good qualities at all. Viswanath gives an example: An asadhutama will criticize and condemn a renunciate as being a “bogus rascal”, for the fault of giving up the forest and living in the house of a married man. The asadhutama will conclude, “His obvious motivation is only to steal the money of that householder.”

4) Aty-asadhutama (“extremely wicked person”) — An aty-asadhutama sees faults in all others, even where there are no faults. “In this world, or in this society, no one is good. Everyone is evil.” They are the very worst.

Excerpted from issue number 238 of Sri Krishna Kathamrita Bindu the fortnightly email magazine from ISKCON Gopal Jiu Publications. For information about obtaining a free subscription to Sri Krishna Kathamrita Bindu, write to:

katha@gopaljiu.org

or visit our website:

http://www.gopaljiu.org/

Bibliography

— Krishnadas Kaviraj Goswami. Sri Caitanya-caritamrta. English translation and commentary by A.C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta Book Trust. Los Angeles. 1975.

— Srimad Bhagavatam with commentaries by Srila Viswanath Chakravarti Thakur and Srila Bhaktisiddhanta Saraswati Thakur. Gaudiya Math. Bagbazar. 1992. Bengali.

— Srimad Bhagavatam, Sarartha Darsini commentary of Srila Viswanath Chakravarti Thakur. English translation by Bhanu Swami. Sri Vaikuntha Enterprises. Chennai, India. 2009.

Source:http://www.dandavats.com/?p=9040

As we were driving through West Bengal, I spotted a newly built house, with two words painted in large black letters across the entry portico – God Gift (written as spelled :). I imagined how every day the family would get this message as they arrived home and could not help but smile.

It also reminded me of a quote posted at one of the seminars at the ISKCON Leadership Sanga last week – Interrupt anxiety with gratitude. Anxiety is a given in most of our lives. It seeps in all over the place, in small and big ways, and triggers various reactions.

First is our effort to quell it. To run, hide, or avoid what is making us anxious. Cover it up and bury it deep within. We may also try to soothe anxiety with distraction, in both healthy and unhealthy ways.

Anxiety is connected to not being in control and especially where there is personal difficulty or failure, or the anticipation of that. From the moment we wake up, our mind can begin it’s tap tap tapping on the anxiety button. If and when that happens here’s a few things we can do.

Interrupt the anxious thoughts with grateful ones. it really does work magic. No matter what, there is always something to be grateful for. And even if our situation is very desperate, expressing gratitude for something can help us through.

Another anxiety interrupter is having a place to take shelter. With Krishna, the feeling of shelter is almost immediate. When we say Krishna’s name, we can feel strength, relief, solace, hope, and a knowing that all will be well. That’s why getting some japa meditation done first thing in the morning is one of the best ways to control the mind.

Anxiety will never be far from us as we interact with the world. Too much of it can wear us down, zap our energy, and make us chronically ill. We may feel obliged to be anxious, that we are not a good person if we don’t. Interrupt that thought, and anxiety in general, as often as you can. The nature of the soul is happiness. Lord knows, life doesn’t often match that, but still we should remember it and let gratitude and Krishna’s name bring it out.
Ananda Vrindavana Devi Dasi

Source:http://www.dandavats.com/?p=33113

After our taking a swim in the river along the gorge between Otaki and Napier in NZ, Ameyatma bathed me in the purifying waters of his door-to-door book distribution mission just before the sun went down. We knocked on about twenty doors and took turns doing the presentation of Srila Prabhupada’s books.
It is a bit inconceivable how sweet and gracious the people of Napier were. One lady, whose name is Storm, raced to beat us to the door and had it open before we got there. She was eager to chat with us and told us she already has all of the books we had in our hands. We then remembered Devamrita Swami’s new book, Hiding in Unnatural Happiness, and “returned fire” with “You don’t have this one! It was just published.”
She and her husband very happily gave a donation and took another book to add to her collection. They’re the couple in the attached picture. She even gave us a bag for “your ladies” that came from India, she said. Robert (in the photo with the copy of Beyond Birth and Death) was disconnected and unwilling to take a book, but Ameyatma and I just kept standing there trying to come up with new things to say.
We watched his heart completely soften while we stood there chatting with him, until he found a few coins and happily took the “Beyond Birth and Death”. Jeff, holding the Chant and Be Happy, at first said he wasn’t interested but we threw out our last chance: “You like music though?” and handed him a “Chant and Be Happy”. We told him about the Beatles and George Harrison. He immediately went through a soft-heart metamorphosis before our eyes and clutched the book, exclaiming, “I will read this.” Then he gave a generous donation.
A few Gitas also went out before I started to take photos, including one to a nice couple with a brand new baby crying the whole time we presented the Gita. –ys, Nitai-cand Dasa

Source:http://www.dandavats.com/?p=33116

Many disciples of His Divine Grace attended and each one of them offered his homage and realizations for the glorification of Srila Prabhupada. Many concluded that although Srila Prabhupada was no longer physically present on the earth he is still very much present in this world in the form of his books and his instructions given to his followers.
Many programs were held at the Krishna Balaram temple in his honor like an Abhisek, performed to his deity, arati and pushpanjali at his Samadhi. 
A huge cake weighing 150 kg was cut on this occasion by Iskcon’s GBC member and senior Vaishnava HH Gopal Krishna Goswami.

Source:http://www.dandavats.com/?p=33120

One of my closest friends, Dr Abhishek Ghosh, who is a faculty member at Grand Valley State University, Michigan, USA, invited me to speak to his students for a World Religions course. As most of the students were from a Christian background, he asked me to give an insider perspective on how I as a Hindu see Christianity in particular and other religions in general.

I spoke on how God is bigger than the religions we dedicate to him (Religion is meant for God; God is not meant for religion) and that we need to understand the purpose of exclusivist statements found in certain religions: they are meant to create focus, not proclaim an absolute truth.

After the class, when a student asked whether the God of different religions is one or different, I explained that the God of revelation is one, but the gods who are projections of people’s own desires are different: the God of terrorists is not the God of transcendentalists. Towards the end, Dr Ghosh played the devil’s advocate and asked a couple of tough questions but in a jovial tone. I answered and the session ended on a jolly note.

In India, I usually speak to engineering students, practically never to humanities students. While students from the humanities have been part of the audience during many of my talks in Western Universities, this was my first talk to an audience solely of humanities students, and that too as a part of their religious study course. My background in the sciences doesn’t equip me for addressing such an audience; so, I tried to tune my presentation based on what I had learnt from my discussions with devotee-scholars who teach religious studies in Western universities. Overall, I appreciated the thoughtfulness and sincerity of these students – their interest was more than academic.

A week after the class, Dr Ghosh called and told me that his students were still talking about my class, which he felt indicated that an interaction with a living practitioner of the subject they were studying had significantly impacted them.

The talk audio is here:

A Bhagavad-gita view of religious diversity

Source:http://www.thespiritualscientist.com/2016/11/bhagavad-gita-view-religious-diversity-talk-grand-valley-state-university-part-world-religions-course/

Spiritual life has been challenging in every age, even in the satya yuga! Although in the satya yuga, conditions were very easy and very nice. There was no need to work; grains were growing naturally, fruits were everywhere. All that needed to be done was meditation but it needed to be done for a very long time – that was the problem. Now everything has to be done for a short time and quick results are there but in satya yuga, everything had to be practiced for an extremely long time. So then again, the opportunity was there to get deviated – the mind; that also happened.

So, spiritual life in all times has been, is and will be a challenge. There always will be that personal element of fight in spiritual life. Srila Prabhupada called it a ‘war with maya’ and it always will be a war with maya because maya will always test us, not only in this yuga where life is difficult but in all yugas. Therefore we cannot think that especially now, it is very difficult! Now it is very difficult to practice spiritual life and at other times, it was much more easy. That is false reasoning because that is overlooking the fundamental nature of spiritual life which is that spiritual life involves surrender. Surrender is required! That is Krsna’s requirement:

naham prakasah sarvasya
yoga-maya-samavrtah
mudho ‘yam nabhijanati
loko mam ajam avyayam (Bhagavad-gita 7.25)

I keep myself covered to those who are not surrendering unto me. That is a principle which not only applies now but always applies – Krsna covers himself.

This is not a lecture where I am sort of whipping the audience. Some may misunderstand my presentation and think that I am trying to beat my audience and telling them, “Fight… come on, do it!”

No, that is not it. I am saying that it is up to you. It is entirely up to you. If you want to do it, do it! If you don’t want to do it, then don’t do it. If you want to chant Hare Krsna, chant! If you don’t want to chant Hare Krsna, then sleep or try to enjoy the senses – as you like, because ultimately, it is a choice. Krsna consciousness is a choice. We have a choice, it is up to us. No one can be forced. We cannot force people, it is not possible…

For a little while we can do a very strict program and be very strict – check that everybody gets up, make sure that everyone is chanting, make sure that everyone does everything right and then… they will anyway do what they want because sooner or later, everyone will follow what he desires. So it is a choice. Therefore, I say, no push from my side but opportunity, yes! The opportunity is there.

It is the same for me because who is pushing me!? I don’t know. All I can say is that I have to also chant sixteen rounds every day. It may not be a big number but some days it is. Today, only four done, so late. That is bad. Sometimes, I am on this nice program of chanting sixteen rounds before mangal aartik – those are the good times. I always say that sixteen rounds before mangal aartik are the best. Sixteen rounds before darshan are second best. Sixteen rounds before darkness are third best. Sixteen rounds after dark… heavy (sigh)! Late night rounds are those that you have to chant. Those are the rounds that you don’t want to chant… Today, I will try to finish before dark or better, before noon!

Source:https://www.kksblog.com/2016/11/krsna-consciousness-is-a-choice/

The London Saturday Night Harinama Sankirtan Party's ranks were
boosted this weekend as many Srila Prabhupada disciples came along to
celebrate Srila Prabhupada's Disappearance Day, which had fallen
earlier in the week.

Please find photos below.


Slideshow (please turn on sound):
http://davidc.zenfolio.com/maha_harinama_sankirtan_05112016/slideshow

Gallery:
http://davidc.zenfolio.com/maha_harinama_sankirtan_05112016


Sri Harinama Sankirtan Yajna Ki Jaya!

Srila Prabhupada Ki Jaya!

Nitai Gaura Premanande! Hari Hari bol!

Please find below photos from Annakuta, Go Puja and Govardhan Puja
2016 at Bhaktivedanta Manor.


Slideshow (please turn on sound):
http://davidc.zenfolio.com/govardhan_annakuta_gopuja_2016/slideshow

Gallery:
http://davidc.zenfolio.com/govardhan_annakuta_gopuja_2016


With best wishes,

   Hare Krishna,

      David.

During the London leg of my tour of the West, the most memorable engagement was a talk show at Queens College, Cambridge University. The format was that the program coordinator acted as a host for a talk show entitled “Debunk the monk.” He shot a flurry of questions at me, challenging my beliefs and practices and the students got into the spirit and followed shoot. I was enlivened by the program format and the QA soon went in the direction of science and spirituality, as I had hoped.

Ever since I had read Richard Dawkins “The God Delusion” about a decade ago, I had been itching for an opportunity to counter the many fallacious arguments therein. And here in UK, in the land of Dawkins, I was handed that opportunity when a student quoted Dawkins and repeated his question: “If God created everything, who created God?” The question was like giving a juicy half volley to an aggressive batsman and I duly dispatched it, repeating the answer I had written here and spoken here. As the students heard logical and persuasive answers, they opened up and we went over the whole gamut of standard questions about God ranging from his relationship with science (my one-line answer: God is not an explanatory alternative to science; he is the explanatory foundation for science) and the problem of evil (my one-line answer: Suffering exists not because of God but in spite of God – he is the cure for suffering, not its cause).

Overall, this was my most intellectually intense QA session on science & spirituality, far more intense than what I have had with IIT students in India. After the QA session, the coordinator said that next year they would try to organize a bigger program at the celebrated Cambridge Union.

While going to the program venue and returning form it, I crossed over the famous mathematical bridge at Cambridge. For many students, that bridge is an intellectual pilgrimage place and it would have been for me too, twenty years ago; it would have filled me with awe at the power of science and the brilliance of scientists.

But now it filled me not so much with awe as with sadness. While I do respect the knowledge-acquiring power of science and the change-producing power of technology, I am increasingly aware of how science has been hijacked by materialists and atheists to propagate their own world-view.

Pioneering scientists saw their scientific discoveries as spiritual insights into God’s way of working through nature – consider Newton’s quote on making a discovery: “O God, I think Thy thoughts after Thee.” Unfortunately, over the centuries, science has become increasingly divorced from spirituality, till we now have Dawkins claiming that science enabled him to become “an intellectually fulfilled atheist.”

The rupture of science and spirituality has fragmented the human person between the heart that seeks higher purpose to life and a head that seeks rational explanations of nature. Bhakti-yoga with its potent experiential dimension has the potential to be recognized as a spiritual science, thereby helping heal this divorce at the core of humanity.

Of course, that healing operation needs hundreds of brilliant brains working in tandem and we can only do our small part and wait for Krishna to arrange for his agents to do the rest.

While the talk show enlivened me, walking over the mathematical bridge sobered me as I contemplated the enormous intellectual work that remains undone.

Source:http://www.thespiritualscientist.com/2016/11/science-spirituality-talk-show-cambridge-university-undoing-unfortunate-divorce/

Honoring our Godbrothers and Godsisters
by Padmapani dasa

“Regarding serving your godbrothers, this is a very good practice. The Spiritual Master is never without His followers, so to serve the Spiritual Master also means to be the servant of His disciples. When you want to serve the king, you must also serve his minister, secretary, and everyone who serves him. And to serve his servants may please him more than to serve the king personally. So the Spiritual Master is not alone. He is always with His entourage. We are not impersonalists. We take care of every part of the whole, as much as one should take care of his hat as well as his shoes. Both are equally important for the upkeep of the body. I hope that you will understand this rightly.” (Srila Prabhupada Letter, January 23, 1969)

“Relationship between Godbrothers must be very genuine and pleasing. Otherwise, the future of our institution will not be very hopeful.” (Srila Prabhupada Letter, October 1, 1969)

“We are never alone in Krsna consciousness; you have got so many wonderful brothers and sisters who are really your family, and besides that the spiritual master is always in his instructions, and Krsna is there within your heart, so you need not feel you are ever alone.” (Srila Prabhupada Letter, August 11, 1972)

“Your appreciation for the service of your God-brothers is very much laudable. This is actually a devotee’s business that everyone should appreciate the value of other devotees. Nobody should criticize anyone. Because everyone is engaged in the service of the Lord, according to one’s capacity, and the thing is, Krishna wants to see how much one is sincere in rendering Him service. Materially we may think that his service is greater than his, that is our material vision. Actually on the spiritual platform, the service rendered by a calf to Krishna and service rendered by Radharani and Her Associates, to Krishna, there is no difference. Krishna is so kind and liberal that everyone’s service, when it is sincerely offered to Krishna, He accepts.” (Srila Prabhupada Letter, August 19, 1968)

“If somebody worships a devotee, that worshipment is more valuable than worshiping Krishna. Krishna says like that. So this is a process… Vaisnava process is parampara process. So today this nice girl is going to be initiated. She must learn this science, this very nice science, and you all Godbrothers and sisters will help her. Anyone who is trying to be Krishna conscious, he should be given or she should be given all kinds of facilities.” (Srila Prabhupada Lecture, Montreal, August 15, 1968)

“Godbrothers are not meant for being servants. Without the spiritual master’s order, nobody can utilize the service of a godbrother as one’s personal servant. We address each other as prabhu, so how can we engage our godbrother as servant?” (Srila Prabhupada Letter, November 23, 1974)

“Everyone should remember that we are serving Krishna, and everyone should remember, ‘The other person is serving Krishna. And because he is serving Krishna, he is not my servant; he is my master.’ That should be always in view. Therefore we address, ‘prabhu’: ‘You are my master.’ We never address, ‘You are my servant.’ We are trained up to say my brother, that ‘prabhu,’ ‘such and such prabhu.’ Prabhu means master. Nobody think himself that he is master. He should always think that everyone is his master because he’s serving the master. This is our philosophy.” (Srila Prabhupada Conversation, Vrindavan, November 24, 1976)

“But one thing is you must stop this fighting between brothers. Otherwise the whole program will be spoiled.” (Srila Prabhupada Letter, September 8, 1969)

“Yes, you wait there for me and be engaged as you are doing, chanting, reading, etc. Nobody is your enemy, rest assured. All of your godbrothers are as good as you are.” (Srila Prabhupada Letter, September 15, 1972)

“One of the symptoms of a devotee is that he is kind, so if our Godbrother becomes ill it is our duty to help him get the proper medicine and treatment so that he can recover.” (Srila Prabhupada Letter, April 5, 1974)

“So there is no question of ill treating of our own Godbrothers simply because they are sick, nor should you allow such neglect to go on. So long we have this material body there will be sickness, but we have to remain on the transcendental platform nevertheless.” (Srila Prabhupada Letter, April 5, 1974)

“If you have any specific grievance, please let me know, but don’t be disturbed by any sort of disagreement with your God-brothers and sisters. Each and every living entity is an individual soul and as such disagreement is quite possible in our dealings with one another but we have to consider the central point of interest.” (Srila Prabhupada Letter, January 15, 1968)

“Please go on cooperating between your godbrothers. I’m always with you never mind if I am physically absent. Please convey my blessings to all the boys and girls and tell them that I’m very eager to return.”(Srila Prabhupada Letter, September 16, 1967)

“Affection for God-brothers is nice, it is a good sign. Affection for God-brothers as well as for all other living entities, even they are not God-brothers, these signs are seen in the advanced devotees.” (Srila Prabhupada Letter, July 29, 1968)

“Take assistance from your godbrothers and godsisters there, and engage yourself purely in the business of Krishna Consciousness. This will bring all success to you. You can be certain of this.” (Srila Prabhupada Letter, February 14, 1969)

“Please convey my blessings to your godbrothers and godsisters with you. I hope that this will meet all of you in good health.” (Srila Prabhupada Letter, February 21, 1969)

Devotee: “Srila Prabhupada?”

Prabhupada: “Huh?”

Devotee: “Also this morning you said that we should try to only love Krishna.”

Prabhupada: “Yes.”

Devotee: “And nothing else.”

Prabhupada: “Yes.”

Devotee: “But if we love our Godbrothers, is that also loving Krishna?”

Prabhupada: “Oh, yes. Because they are of Krishna. What are your Godbrothers? They are Krishna’s servant. So if you do not love your Godbrothers, that means you reject your part of Krishna.”

Devotee: “So also our children, like that?”

Prabhupada: “Eh? Eh?”

Devotee: “Also…”

Prabhupada: “Yes, if you love children for making them Krishna conscious, then it is loving Krishna.”

(Srila Prabhupada Morning Walk, Los Angeles, January 11, 1974)

“I have asked you all to address your Godbrothers as prabhu. This prabhu means boss. If everyone of us thinks of his fellow worker as boss there is no question of misunderstanding. The mistake is that being addressed as boss or prabhu one thinks himself as exactly Prabhu or the boss. One should not forget himself as humble servant even though one is addressed as prabhu. The spiritual master is offered respects as they are offered to the Supreme Lord. Unfortunately if the spiritual master thinks that he has become the Supreme Lord then he is doomed. A bona fide spiritual master always think of himself as the servant of the Lord. One should never forget to be humble in dealings. If everyone of us would conduct our business in that spirit of prabhu and servant then there is very little chance of being misunderstood. Sometimes misunderstanding may take place but it should be adjusted in a spirit of service attitude to the prabhu.” (Srila Prabhupada Letter, November 28, 1967)

“We cannot change the original rules and regulation, but there is variety. We are not impersonalist. Every person has got to serve the Lord in a particular way, and that is allowed. The central point is Krishna. So although there are parties, if the central point is Krishna, so there is no dissension. It is a competition, that ‘My Godbrother, my Godsister, is serving such a way. She is so well versed in this art. Why not try myself to do something?’ This is variety. That is not this ordinary party strife if we make Krishna the center.” (Srila Prabhupada Lecture, Dallas, March 4, 1975)

“Everyone is envious. If his neighbor, if his brother, if his friend becomes more prosperous than himself, he becomes envious. This is material nature. Similarly, in our Krishna consciousness movement, if we become envious, ‘Oh, my Godbrother, oh, he has become so popular. He is making so much progress. So put some impediments towards his progressive path,’ this is also material. The Vaikuntha consciousness is that if your neighbor, if your brother is prosperous or progressive, then one should think, ‘Oh, he’s so nice that he has served God so nicely. God is so pleased upon him that he is making so nice progress.’ That is Vaikuntha consciousness. And material consciousness is that ‘Oh, he has advanced so much. Oh, let me check him.’ This is material. That is going on. The whole world, enviousness.” (Srila Prabhupada Lecture, London, July 7, 1972)

“It would not be possible for me to preach all over the world except for your cooperation, you and your Godbrothers and sisters who are maintaining centers all over the world.” (Srila Prabhupada Letter, January 9, 1974)

“A qualified disciple increases the importance of the Spiritual Master. So I find in you some good qualities. You think yourself as very humble but you appreciate the services of your God-brothers and I am very much pleased on your such behavior.” (Srila Prabhupada Letter, November 15, 1968)

“I am so much grateful to you for being such a strong soldier in pushing on this movement. Please continue in this way and give example to your Godbrothers and sisters. Please offer my blessings to all the L.A. Prabhus.” (Srila Prabhupada Letter, November 13, 1970)

“Material nature means dissension and disagreement, especially in this Kali yuga. But, for this Krsna consciousness movement its success will depend on agreement, even though there are varieties of engagements. In the material world there are varieties, but there is no agreement. In the spiritual world there are varieties, but there is agreement. That is the difference. The materialist without being able to adjust the varieties and the disagreements makes everything zero. They cannot come into agreement with varieties, but if we keep Krsna in the center, then there will be agreement in varieties. This is called unity in diversity.” (Srila Prabhupada Letter, October 18, 1973)

“My point is that even if somebody does not go in one line with the rest of the godbrothers, he can remain separately, but it does not mean that he may disobey the principles that I have laid down. So long as one follows the principles, he continues to be my disciple.”

(Srila Prabhupada Letter, November 7, 1975)

“Whether you live in temple or outside temple, the rules and regulation and the process must be followed. Then you are successful. It doesn’t matter that you have to live in the temple. If he does not agree with other godbrothers, friends, he can live separately. But he must follow the rules and regulation. That is wanted.” (Srila Prabhupada, Morning walk, February 3, 1975)

“Each and every one of you is very important assistant for me, so do not try to leave us, but try to adjust things as far as possible, but my last request to you both is that if you find such difficulty to live with your God-brothers, you can live with me.” (Srila Prabhupada Letter, October 18, 1968)

“I can understand that previously there must have been some quarrel amongst you and that sometimes happens amongst god-brothers. Whatever is done is done; the main thing is we must not carry grudges or continue to quarrel amongst one another.” (Srila Prabhupada Letter, December 25, 1973)

“You write to say, ‘I really miss Swamiji and my God-brothers’ association so much.’ But I may remind you that I am always with you. And so wherever I am there, and you are there, all your God-brothers are there. Please remember always the humble teachings that you have received from me, and that will make you always associated with me, and with your other God-brothers.” (Srila Prabhupada Letter, August 24, 1968)

“I understand that your God-brothers are as your younger dependent brothers; kindly treat them as your younger dependent brothers and try to advance them in Krishna Consciousness as good as you can.”(Srila Prabhupada Letter, January 21, 1968)

“I have heard how the new devotees are all executing their devotional services very enthusiastically and with sincerity and humility. Yes, I have asked them to take instruction from you, one of their elder Godsisters. Whatever you have learned — you are one of the old students — whatever you have gathered by experience, you must hand them over to the new students. This is called parampara.” (Srila Prabhupada Letter, March 6, 1970)

“On the whole I am very pleased with your management. The Ekadasi program is very nice. Krishna is giving you good sense and intelligence. Take care of your god-brothers and god-sisters very carefully.” (Srila Prabhupada Letter, September 19, 1970)

“We have so much work to do, we cannot lose our solidarity. Do not cause a crack there with any fighting spirit or competition. Whenever I hear complaints or disturbances in our centers my mind becomes too much disturbed and I cannot properly translate my books. So please spare me from such disturbance by cooperating all together Godbrothers and Godsisters.” (Srila Prabhupada Letter, January 7, 1974)

“During the festival hundreds of devotees from countries all around the world all very much appreciated that these transcendental spots, Mayapur and Vrindaban are place of spiritual inspiration for all devotees of ISKCON. They are the best places in the world to come and chant Hare Krishna and prepare for going Back to Home, Back to Godhead. So you can help by your contribution so that all your Godbrothers and Godsisters can come and find shelter here. As for yourself and your child, these places are for you also.” (Srila Prabhupada Letter, April 3, 1974)

“With Blessings for all your God-brothers and sisters, I am

Your ever well-wisher,

A.C. Bhaktivedanta Swami”

(Srila Prabhupada Letter, December 12, 1967)

Source:https://theharekrishnamovement.org/2016/11/02/honoring-our-godbrothers-and-godsisters/

Sometimes people think that the ancient Vedic literature no longer has any real usefulness in this day and age. That it is little better than an antique of foregone days. However, this article shows the universal and ever-relevant nature of the Ramayana, and how it explains the symptoms of society when there is no ruler, or when there is an unqualified leader. This is from the discussion between Markandeya and the great sages and Visishtha when they urge him to install a proper king onto the throne. When there is no such ruler of a country, they describe an assortment of symptoms and problems in society that become prominent, and thus spoil life for the citizens. The descriptions are of a society that is falling apart, wherein the citizens are troubled by the lawlessness and corruption that abounds.

However, these symptoms are what we find so common in today’s world, which shows the timeless nature of the instructions given by these great sages.

Nonetheless, in other situations in the Ramayana, we find remedies for these problems. Such as when Vibhishana instructs Ravana on some of the duties of a king, which we briefly look at. However, Ravana did not like being instructed in this way because he was not interested in acting like a good king anyway, similar in ways to some of the rulers we see today.

Furthermore, the descriptions of Ayodhya when Lord Rama returns to lead the people shows the effects on society when there is a good and proper ruler, and how such a ruler should lead society for the ultimate good of everyone. It also shows the influence that such a king can have all over the land, which we obviously need more than ever in this world. So let us look at these descriptions.

THE RESULTS OF A LEADERLESS SOCIETY.

This especially points out how the Ramayana held views on the means for a harmonious society, and what helped provide or prevent it. This section outlines how a society without a leader, or without one that is qualified, will never be harmonious, and will actually exhibit symptoms that will prevent such a united society. Although these describe a time thousands of years ago when facilities were different, it can still be compared to what we would expect to see, or not see, in this day and age. Amazingly, many of the symptoms that are described are the same conditions as we see in society today.

The reason why I wanted to elaborate on these teachings is that as we look around this world, many parts of it seem to be falling apart with each passing day. How can we change things? It is time that people of the world understand what to look for in a leader if we are going to live harmoniously with ourselves or with nature. It is time that we know who to elect if we are going to have a leader who provides the right kind of protection and guidance, and who holds and practices the proper virtue if we are going to steer society in the right direction. And that is, unfortunately, not someone we often see today. It is not that the Ramayana is some kind of outdated book that no longer provides no wisdom, but we will see that it still holds practical advice that will help us correct our misguided aims of life by reconsidering the insight as given by the sages in the Ramayana. So let us take a look at some of these verses, and we will see many of the same indicators right now of a leaderless society that it describes.

This is from the Ayodhya Kanda, Canto 67, verses 9-38, as described by Markandeya and other great sages to urge Vasishtha to install a qualified prince onto the throne.

“In a land destitute of a ruler, the thundering cloud wreathed with lighting does not drench the earth with rain water.” 9

So here we see that drought is common when there is no proper ruler, or when society is misdirected. In such a situation, people no longer work in harmony with nature so that it reciprocates with the needs of the people. People often feel that nature is something to dominate and control, to take what they want from it. But actually we are a part of nature and should be in harmony with it. Otherwise, nature merely reflects the mass consciousness of the people who inhabit the planet, and thus drought is not uncommon.

“In a rulerless land, handfuls of seeds are no longer scattered (for fear of uncertainty of crops). (Nay) in a rulerless land, a son is not amenable to the control of his father, nor his wife amenable to the control of her husband (there being no executive authority to enforce correct conduct).” 10

Herein we see that a leaderless society becomes lawless, with no respect for authority on any level.

“In a rulerless land, people do not construct assembly halls (for public gatherings, there being no such gatherings), nor do joyous men plant lovely gardens (for fear of their being destroyed by enemies of peace and order) or build sacred houses (such as temples and buildings for the free accommodation of travelers and strangers, etc).” 12

In this way, no one builds elaborate structures since the lawless or the enemies will come and destroy them because of a lack of respect for the culture, or to drive out those who are not of the same disposition or religion.

“In a rulerless land, festivals (in honor of deities) in which actors and dancers exhibit their art in a highly ecstatic mood, and convivial gatherings promoting the welfare of the state do not gather strength.” 15

Again this shows how a sophisticated culture will be set to ruin by adharmic forces if there is not a ruler who can gather the means to defend it.

“In a rulerless land, parties to a law-suit are not able to have their dispute settled, nor are those given to hearing stories from the Puranas, etc., pleased with such stories told by those to whom the narration of such stories is agreeable.” 16

It may be somewhat amusing to see this description being a result of a rulerless land, especially in India where lawsuits are known to take many months or even years. Without a qualified leader who can execute an efficient system of law and order, the court system becomes increasingly backlogged with cases that are not resolved, not because they can’t be dealt with, but because of a lack of efficiency and honesty in the judicial system, and the interest of the courts to resolve such cases without accepting bribes or other complications before such cases are heard.

“In a rulerless land, virgins decked with gold ornaments do not for their part go united to gardens to sport at dusk (for fear of being abducted or violated by miscreants).” 17

These days no one can go out at night or even in daylight without the risk of being robbed or abducted. This is surely a sign of a lack of proper leadership wherein the citizens know that a crime will be punished, and people will be protected. Without good leaders, criminals know they can get away with many criminal acts.

“In a rulerless land, wealthy husband and cowherds, even though well protected (by their attendants) do not sleep with open doors (for fear of thieves and dacoits).” 18

Again, all doors to a house must be locked where there are criminals, or those who have no respect for authority, which means the authority is too weak to uphold the law and give appropriate punishment to criminals.

“In a rulerless land, the sound of plucking the bow-string with the palm produced by Kshatriyas uninterruptedly discharging arrows while practicing the use of bows is not heard.” 21

This merely indicates that those like the police or soldiers meant to protect the people are in limited numbers, and are not around to help keep law and order. This is usually because the leaders put their interests and priorities in other directions rather than in protecting law abiding citizens or in building a strong military or police force to defend the country and citizens.

“In a rulerless land, merchants travelling far and wide do not safely move about fully equipped with abundant salable goods.” 22

“In a rulerless land, nothing is one=s own in the eyes of anyone. Like fishes, men always devour one another. 31

Again, here we see that in a land without a qualified ruler, merchants cannot move about without the fear of being robbed or killed for their merchandise. In such a case, society is hardly civilized at all.

“In a rulerless land, there is no acquisition of property and no security of possessions. Nor is the army able in a rulerless land to vanquish the foes in a battle.” 24

Even the army becomes ineffective and without proper direction when there is no qualified leader, thus leaving the country vulnerable and unable to oppose its foes, or uphold law and order.

“In a rulerless land, self-controlled ascetics moving all by themselves and contemplating on the Self with their own mind and taking up their abode wherever the evening falls do not move about (freely for want of hospitable householders).” 23

Herein it is described how ascetics who hold the knowledge of the spiritual path are not very abundant, prominent, nor are they often respected. People in general lose interest in such topics when there is no ruler to show by example how to uphold, respect or protect the Dharmic path.

“In a rulerless land, men well-versed in sacred lore do not meet (freely) holding disputations in forests and groves.” 26

Again we see the lack of respect for those who hold within themselves spiritual knowledge, who no longer roam about ready to give such wisdom to the masses, knowing that they may simply meet with the contradictions and criticisms of materialistic people.

“In a rulerless land, flowers, sweetmeats and sacrificial fees are not brought together for the worship of deities by self-controlled men.” 27

In fact, even proper worship, pujas, and Dharmic traditions are soon lost without a leader who will uphold their protection. This means that such a leader must follow or at least respect the Dharmic traditions and the deep spiritual knowledge that is preserved therein.

“A state without a ruler is really no better than rivers without water, a woodland without grass and cows without a keeper. 29

“If there is no king demarcating good and evil in the world, oh, this world will be reduced to (utter) darkness as it were and nothing can be clearly perceived.” 36

In other words, a land without a qualified ruler is a wasteland wherein the real goal of life is not understood, nor is it practiced, and mere existence with the attempt to avoid so many problems is all that is left to achieve, and that also only with great struggle. With this as the standard, such a society is reduced to utter ignorance of the true purpose of life.

WHAT THE KING IS MEANT TO BE

Now that we have seen some of what the Ramayana presents as dangers of a lack of real leadership, there are also a few verses that give insight to what a real ruler should be. This points out the power of such a king by these qualities, if he possesses them.

“(Just) as the eye ever strives for the good of the body (by serving as a guide to it and showing it the right path), so does the king, who is the fountain of truth and righteousness, ever strive for the good of the state. 33

“The king is truthfulness and virtue (incarnate); the king constitutes the nobility of birth in men of a high pedigree. The king is the mother as well as the father; the king is the benefactor of men. 34

“(Even) Yama (the god of retribution); Kubera (son of Vishrava, the god of riches), Indra (the ruler of gods), and the very mighty Varuna (the deity presiding over water) are outstripped by a king of excellent conduct by virtue of such conduct (inasmuch as he combines in himself the virtues of all the above-named deities).” 35

HOW A KING SHOULD GUIDE SOCIETY

A king is not only supposed to maintain law and order, but a real king, a Vedic king, should also provide the means that people can attain the real and spiritual goal of life. So now we look at the solutions to the above problems with how a king should give proper guidance to the people. This is described by Kumbhakarna while rebuking Ravana for all of his misdeeds. Naturally, Ravana, typical of many politicians today, did not like to hear such advice, simply because he had no intention of following it. But it is described in the Ramayana for our benefit.

From Yuddha Kanda, Canto 63, verses 7-21, it explains:

“Holding consultation with his ministers, he who takes into consideration the five aspects of the threefold duties (with reference to hostile kings) moves along the right path.” 7

In this case the five aspects means: 1. The method of initiating an action, 2. The person or material to be worked with, 3. The time and place of action, 4. Provisions necessary to make it successful, and 5. The calculated chances of success. And these aspects are used in three kinds of circumstances when dealing with enemies, which are: 1. The way to attain peace through reconciliation, 2. Acceptance of their allegiance through the acceptance of gifts, or 3. Invasion to force coercion toward peace. A ruler must be strong enough to make these considerations or he will be pushed aside or removed by the enemy who will take over his territory.

“A king who seeks to determine his duty in accordance with the science of polity and perceive his friends too, along with the ministers, understand aright.” 8

Herein, as explained, a king has to realize who he can trust among friends and ministers, and then he can move forward with confidence. This is essential if the king or ruler expects to stay in power or hold onto his position.

“The self-controlled king who, having deliberated with his ministers, bestows gifts, takes to (expedients of) conciliation and, sowing dissension among the hostile ranks, exhibits prowess, O prince of ogres, or resorts to them (all) together and takes recourse both to right action and the reverse of it at the right time and pursues virtue, worldly gain and sensuous pleasure at the proper time never meets with disaster in the world.” 11-12

Herein, when it says a self-controlled king, it means a king with spiritual wisdom and virtue. Without understanding what real virtue is, no one can fulfill the proper role of a leader, or for that matter even a husband, teacher, father, or one who employs others. But more important than merely knowing what true virtue is, is the need to follow it and live according to those virtues, which is especially expected for any ruler. Only by applying this kind of wisdom and virtue will a king encounter success and avoid disaster, not only in his personal life but also for his country.

“A king should take action (only) after considering what is salutary in consequence to him in consultation with his ministers who make their living by their intelligence and know the reality of things.” 13

Herein the point is simple, that regardless of how intelligent a ruler may think he is, the saying is two heads are better than one, and a king must consult with his qualified ministers to make sure of the proper action to take. However, this verse also refers to ministers who know the reality of things, as opposed to those who are merely academically trained.

“People whose mental level is in no way higher than that of beasts, and (yet) who have been allowed to take their seat among counselors, desire to express their views through (sheer) impudence without fully knowing the import of the scriptures. The advice tendered by such people, who having no knowledge of the scriptures, are (equally) ignorant of the science of wealth, or who seek immense wealth, ought not to be followed. 14-15

“Men who tender unwholesome advice in a salutary garb through (sheer) impudence should be excluded from deliberation as they mar the (very) purpose (of the deliberation).” 16

Here is said the obvious, that those who are not qualified, though they may try to appear so by such things as academics, wealth, etc., and with pride may try to force their opinion on others, should not be given any consideration. No one should listen to them, not the citizens and least of all the king, because they will only take the country in the wrong direction, causing problems that will later take much time and money to correct. History shows many examples of this, from which we should learn. Furthermore, those who are not true friends of the king or of the citizens and have their own agenda, or who have been bought off by the enemy, will bring the ruler and the country to ruin, as explained in the next few verses:

“Getting united with shrewd enemies, (evil-minded) counselors in this world prevail upon their master to undertake wrong actions in order to bring him to ruin. 17

“A ruler should make out (the reality of) those ministers who have been won over by the enemy to their side (through bribe, etc.) and, thus, have become enemies though appearing as friends, (as discerned) through their (actual) behavior when a final decision is being taken after deliberation. 18

“Aliens find out the weakness of a ruler who is (easily) led away by false appearances and rushes headlong into actions … A king who, disregarding the enemy, does not actually protect himself, undoubtedly meets with reverses and is dragged down from his position.” 19-20

SOME OF THE SYMPTOMS OF RAJARAMA

What follows are descriptions of some of the symptoms of a proper and royal leadership, such as when Lord Rama ruled over the land. This shows the effects on society when there is a good and proper ruler, and how such a ruler should lead society for the ultimate good of everyone. It also shows the influence that such a king can have all over the land, and that any problems within the kingdom, at least in the olden days, was considered to be the fault of the king who then had to take responsibility and account for them through his own efforts, knowing it was his own lack of quality for the existence of such problems. Therefore, the people should make sure to avoid an unwanted and unqualified ruler and check that the leaders are properly qualified with knowledge and habits of virtue before being elected. Otherwise, the adversities and difficulties of life will be many.

This is from the Yuddha-Kanda, Canto 128, verses 98-106. This is when Bharata gives back the kingdom of Ayodhya to Lord Rama.

“While Sri Rama ruled over the kingdom (of Ayodhya), there were no widows to lament (over their loss) nor was there any danger from beasts of prey or snakes, nor again was there any fear of diseases. 98

“The world had no robbers or thieves, nor did anyone suffer harm. Nor again did old people (ever) perform obsequies relating to [the death of their] youngsters. 99

“Every creature felt pleased, (nay) everyone was devoted to righteousness. Turning their eyes towards Sri Rama alone, creatures did not kill one another.” 100

This is the effect of a qualified leader, that his influence can change the whole atmosphere in the cooperation among people, in reducing or eliminating the criminal mentality, in the endeavor to work in harmony with nature, and in everyone to have empathy for all creatures and fellow citizens. This may not be wholly possible in this day and age, but a qualified leader can certainly move humanity in this direction. But if a leader is merely posing as a great personality while harboring wicked or materialistic desires and misguided intentions, the whole country will be directed toward ruin.

“So long as Sri Rama ruled the kingdom (of Ayodhya), people lived to an age of thousands of years, were blessed with thousands of sons, and remained free from diseases and grief. 101

“So long as Sri Rama ruled the kingdom, the talks of the people centered around Sri Rama, Sri Rama, and Sri Rama alone. (Nay) the world itself appeared (to them) as transformed into Sri Rama. 102

“Trees in Ayodhya ever remained firmly rooted and bore fruit and flowers perpetually. Clouds sent down rain (only) when desired and the wind was (ever) delightful to the touch. 103

“Remaining entirely free from avarice and satisfied with their own avocations, the Brahmanas (priestly class), the Kshatriyas (the warrior class), the Vaishyas (members of the mercantile class), and the Shudras (the laboring class), remained content in their own duties. 104

“So long as Sri Rama ruled, the people remained devoted to pious observances and never told lies. (Nay) all were endowed with auspicious bodily marks and all were given to righteousness. 105

“With his (three younger half-) brothers, the glorious Sri Rama ruled for ten and one thousand years.” 106

THE KING IS FORCED TO ACCEPT 1/6TH OF KARMA OF HIS SUBJECTS

From the Ramayana we also understand how important it is for the ruler of people to watch or patrol over their territory to make sure that all unfairness, criminal activities, or unrighteous acts are immediately put to a stop. This is because all such actions produce contrary reactions, not only for the people and the country, but also for the ruler, which is reflected back on them through the acts of nature, disrespect from the citizens, and the dark future created for their next life. Therefore, this shows the importance of electing a ruler who will not neglect his responsibilities of leading the people properly, uphold virtue and spiritual wisdom, and protect and defend the citizens and country without hesitation.

In this regard, the Uttara-Kanda, Canto 74, verses 30-33, explains: “Whenever one performs unrighteous deeds not to be performed, and rooted in lack of prosperity, [such a person] indeed goes to hell, however the king also undoubtedly (goes to hell). Righteously ruling over the subjects, the king shares one sixth portion of the (merit) that accrues from pious deeds performed by study and penance. (However) the king also partakes of one sixth (of his subject=s bad karma) if he does not protect the subjects (by leading them properly). So you, O lion among kings, investigate your territory. Whenever you see unrighteous actions done, then make efforts (to put them right); thus righteousness and longevity will prevail among men [as well as for the king].”

REFERENCES

Srimad Valmiki-Ramayana, Sanskrit Text and English Translation, Gita Press, Gorakhpur, India, 1995.

Source:http://www.dandavats.com/?p=32998

On the sacred day of Govardhan Puja, 31st October 2016, Bhaktivedanta Manor hosted a gathering at the House of Lords at the Palace of Westminster to acknowledge the 50th anniversary of the incorporation of the International Society for Krishna Consciousness (ISKCON), Founder-Acharya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

The House of Lords is the upper house of the UK Parliament and was built to advise the Crown Imperial since 1295. The House of Lords scrutinise bills that have been approved by the House of Commons and regularly reviews and amends them. In this capacity, the House of Lords acts as a check on the House of Commons that is independent from the electoral process. The Queen’s Speech is delivered in the House of Lords during the annual State Opening of Parliament.

With the kind permission of the Lord Speaker, the event was hosted in the Principal State Room for an incredible yet intimate gathering of profiled guests renowned in their own disciplines.

Bhaktivedanta Manor has built a tremendous track record in improving the quality of life in the UK through the spiritual initiatives of ISKCON. The peer sponsor, Lord Dholakia welcomed the gathering by recollecting on the challenging yet exciting journey of ISKCON in UK through Bhaktivedanta Manor. Quoting in particular the background to the building of New Gokul, Britain’s foremost centre for cow protection and working oxen at Bhaktivedanta Manor, Lord Dholakia expressed his privilege in being instrumental to helping to protect Lord Krishna’s sacred cows. Soon after, New Gokul was hailed as a blue-print for the future of farming and The Independent and Daily Telegraph newspapers reported the New Gokul project as being the “Hilton of all farms.”

Bhaktivedanta Manor’s temple president, Srutidharma dasa, described the significance of the 50thanniversary of the incorporation of ISKCON and how it is being celebrated in the UK. Having detailed multiple projects and programmes of Bhaktivedanta Manor, the president announced the start of a new chapter in its history in June, 2016 as the ground-breaking ceremony for the long awaited Shri Krishna Haveli building was led by (now former) UK Prime Minister David Cameron. The ceremony itself formed part of the Manor’s offerings to celebrate the 50th anniversary of ISKCON, upon which Mr Cameron heartily congratulated ISKCON by praising the founder on his creation of a “global mission.” The president invited all to participate in this project so that the current generation can leave a legacy. He concluded by explaining that even if those present are not here in the next 50 years, at least the future generation will have the opportunity to leverage from this legacy to celebrate the 100thanniversary may be here at the House of Lords.

Managing Director of Bhaktivedanta Manor, Gauri das, presented the journey in finally receiving planning permission to build the Shri Krishna Haveli. Over many years of work including the development of a planning brief, a public consultation, and one and a half years awaiting a determination, Bhaktivedanta Manor listened carefully and patiently to local resident concerns and worked hard to balance the needs of the temple and the local community. In the end the concerns were all addressed and thus unanimous permission was granted on the Queen’s 90th birthday. Having described the plan of the Haveli, a video was played to illustrate the new project. The video showed Mr Cameron garlanding the Deity of the Founder-Acharya who had stated “if only he had lived to see what the Manor has become; a mock Tudor country house donated by a Beatle, serving as a hub of worship, celebration and selflessness.” The video also showed Mr Cameron congratulating ISKCON on its 50th anniversary. He went on to say: “I look at what you have done in the past fifty years and I think how much you can achieve in the next fifty. In fact, the next half century begins right now as we begin building the new Krishna Haveli, and I’m delighted to be putting the first tool in the ground.”

His Holiness Bhakti Charu Swami travelled in from India to present the keynote speech. His Holiness began by reflecting on his privilege in being present at a historical place of British Parliament where many significant decisions had been made throughout history that affected the entire world. His Holiness described the objective behind ISKCON and the many sacrifices made by Srila Prabhupada in its establishment. In detailing the prediction of Lord Caitanya Mahaprabhu, His Holiness demonstrated how Srila Prabhupada inundated the entire world with a spiritual revolution that places a solution to all problems of life and the world through devotional service to Lord Krishna. His Holiness shared some of his intimate moments with Srila Prabhupada to exemplify the magnanimity of the Founder-Acharya. Out of love for Srila Prabhupada, His Holiness once expressed how he wished that he could’ve served Srila Prabhupada when he was alone in the beginning days in New York. Srila Prabhupada affectionately responded saying that he was never alone since Krishna was always with him. His Holiness described how ISKCON came to the UK and requested for all people to seriously consider the message of Srila Prabhupada for the upliftment of each individual and mankind.

Member of Parliament, Shailesh Vara, closed the evening by describing the unique contribution that ISKCON brings to society and the importance of its message. Shailesh thanked His Holiness and Bhaktivedanta Manor for hosting the celebration of the 50th anniversary at the House of Lords. Event organiser, Sri Radharamana dasa commented: “On this night of Govardhan Puja, the anniversary of ISKCON’s incorporation has been resounded to the world through the House of Lords. Furthermore, it has been an absolute privilege to have this glorification initiated through an intimate associate servant of Srila Prabhupada who travelled from India to deliver the keynote speech. We remain indebted to His Holiness Bhakti Charu Swami maharaja for taking time out of his schedule to participate in this unique offering in the 50th anniversary year of the incorporation of ISKCON.”

Source:http://www.dandavats.com/?p=33009#prettyPhoto

Dear devotees,

Please accept our humble obeisances. All glories to Srila Prabhupada.Srila Prabhupada said that a GBC member could have “thousands of secretaries,” and in keeping with this principle the Governing Body has designed new posts for senior devotees to be engaged in assisting the GBC expand the oversight of the Society’s development. One such post is that of Global Duty Officers (GDO), who help the Governing Body and its members by taking up important services giving support and leadership in fields such as preaching initiatives, educational programs, administration and legal matters. They can assist and serve in special projects commissioned by the GBC, assist GBC Standing Committees, assist Global Ministries, assist committees involved in the Strategic Planning Network, and attend and serve during GBC meetings.

At their half-yearly meeting in Mumbai in October the GBC Body appointed the following devotees as Global Duty Officers, for a renewable one-year tenure:

Bhakti Prabhava Swami

Devakinandana Das (Singapore)

Gauranga Das

Govardhan Das

Hanuman Das

Krishnadas Kaviraja Das

Mathuresa Das

Mukunda Madhava das

Parabhakti Das

Praharana Dasi

Radha Krishna Das

Satya Gopinath Das

Srivallabha Das

Srivasa Das

Srivasa Pandit Das

Tapana Misra Das

Tirtharaja Das

The GBC Nominations Committee (NC) is presently fine-tuning the details of their engagement and looking for new applicants. Although becoming a GDO is not an automatic stepping stone to become a GBC – and it is a valuable service in itself still, serving as a GDO for two years is a prerequisite for becoming a GBC, along with receiving the appropriate training at the GBC College for Leadership Development, established by the GBC to help in preparing ISKCON leaders.

There are currently about 35 GBC members overseeing the whole world, about double the number there were when Srila Prabhupada was physically present, but the number of temples and centers around the globe now is approaching 700, more than six times the number in his time. The GBC members meet twice a year, and if their numbers increase proportionately, in keeping with the number of centers, there would soon be hundreds of GBCs.

The average GBC member is now in his or her 60s, and some are in their 70s. There is an obvious need for younger generations of devotees to gradually take over the reins of the movement, and the GDO service is one which will facilitate competent devotees to become trained and gain experience which will allow them to take up GBC service in due course.

The next batch of GDOs will be appointed in February 2017, at the Annual General Meeting of the GBC; the deadline for applications is December 1 st . If you have any interest or if you know of someone who would, please contact us at:

gbcnominations@gmail.com

Hoping this meets you well.

Your servants,

The GBC Nominations Committee

[Tamohara Das (Chairman), Prahladananda Swami, Praghosa Das, Gopal Bhatta Das

(Convenor), Bhakti Caitanya Swami, Anuttama Das, Laxmimoni Dasi, Gauranga Das,

Aniruddha Das, Revati Raman Das]