Going forward with correct policies in place, ISKCON Australia, like other religious institutions, have had to re-evaluate and clarify their policies and procedures in line with expectations of today’s society.
Child Protection:
After the last ISKCON Australia National Council AGM, a proposal was presented and passed that ISKCON Australia strikes up an engagement with the Australian Childhood Foundation (ACF).
The Australian Childhood Foundation has extensive experience in undertaking collaborative consultancy projects and/or tailored training for organisations that work with children, young people and families.
These include activities which meet the needs of a broad range of individual professionals and agencies, including:
• Clinical Supervision for practitioners about trauma informed practice.
• Secondary Consultation for individuals, care teams and organisations about understanding and responding to the specific needs of traumatised children and young people, often engaged in challenging and harmful behaviour.
• Workforce development packages that include training, reflective practice forums, action based research activities, and safeguarding children policy development and implementation.
All projects are implemented by senior members of the Foundation’s Management Team with broad range experience in therapeutic approaches, child protection, family support, out of home care and mental health.
As well, each Temple will have a Child Care Officer /s working under the direction of a National Child Care Officer who will be in close liaison with ACF.
Domestic violence:
ISKCON’s National Council has moved that: ISKCON Australia develops a Domestic Violence Unit to offer community support and help to individuals who are experiencing any form of domestic violence and provide access to professional help.
Policies in regard to domestic violence are currently being worked out with the assistance of the Australasian Centre for Human Rights and Health (ACHRH).
ACHRH’s vision is happy homes and a strong community. Healthy, vibrant women and children are the key. Creative dialogue between the Australasian community, the professionals, the policy planners and the academics is their chosen method.
ACHRH’s objectives: (Quoted from their website)
A) To inform the development of policies and programmes around gender and gender-based violence by combining community based initiatives with scientific knowledge and professional expertise.
We aim to use qualitative aspects of the broader social and cultural context of gender inequities in gender-based violence in migrant and ethnic Australasian communities.
We aim to make the community aware of gender dimensions of practices related to sexual and reproductive health & experiences of violence within marriage and outside.
We partner with the community and educate and describe the health impact of gender inequities and gender-based violence.
B) To evaluate interventions that empower women and men to improve their family life, enhance family harmony through building gender respect, gender equality and preventing and responding to gender-based violence.
C) To provide scientific evidence for defining a public health response to gender-based violence.
D) To improve education, awareness and the health of women, through a focus on sexual and reproductive issues within families ; undertake research to gender issues within sexual and reproductive health.
ACHRH is founded on the concept that gender inequity is a substantial violation of human rights and undermines women’s dignity, health and access to health care.
The main interest of the unit lies in the notion that Women form the basis of a strong family unit and a positive gender based relations in a family are the basis of a strong community. We intend to explore and share the knowledge in areas of gender-based violence and its impact on women’s lives and health with the community.
ACHRH is initiating a number of projects - Community Participatory research, also called action research, where the partnership of individuals and organisations working together promotes education, awareness, intervention, data collection and an appropriate health sector response to gender-based violence through research, training and advocacy in Australasian migrant Indian and Ethnic communities.
We are a dynamic team and we use a variety of methods, including community based ethnographic intervention, individual intervention, and address questions of substantial importance for health policy, health promotion and health services for women and families of Indian, migrant and Australasian Communities. We emphasise working in partnership with other organisations in research, training and advocacy activities.
The knowledge we generate helps members of the public and policy makers alike in understanding the magnitude of the problems studied, as well as their risk factors.
Our work is designed to enhance understanding of the quality of health and domestic violence related services provided in Australasia. We describe problems in these services, barriers to their use and the aspects of services that users really value. We also develop training materials for people in the community and health workers, and implement a considerable amount of training on HIV/AIDS and sexual and reproductive health promotion.
(End of Quote)
Women’s Issues:
In regard to women’s issues, at the same ISKCON Australia’s National Council AGM, Krishnarupa devi dasi, a senior Srila Prabhupada disciple from New Govardhana, was appointed as the national women’s representative on the Council with full voting rights.
A local women’s representative from each temple will be appointed by the temple president with the approval of the Executive Committee to liaise with Krishnarupa on a regular basis.
Sexual harassment and misconduct …in religious organisations:
In accordance with policies that are in place in other ISKCON Centres and Temples around the world, ISKCON Australia is now also working on putting into place procedures and policies that will make reasonable efforts to prevent sexual abuse and harassment, and encourage prompt response to all allegations of abuse where there is a reasonable belief that abuse has occurred.
Each Temple will comply with all obligations of both civil and ecclesiastical law. It will endeavour to prevent sexual abuse and harassment to the extent possible, provide education and guidance as appropriate, and promote healing and empowerment when needed.
No person, whether in leadership or clergy, who has been determined to have engaged in sexual abuse, will be allowed to remain active in a position of trust.
Such actions may violate civil and criminal laws, as well as Vaisnava spiritual principles, and are outside the scope of the duties, employment and engagement of all personnel. ISKCON Australia will not tolerate any such behaviour in any of the Australian Temples and Centres.
LGBTIQ issues (Lesbian, gay, bisexual, transgender, intersex, and questioning):
The Scriptures that the devotees of ISKCON follow state that every being is an eternal soul, part and parcel of the Supreme Lord Krishna, and that the ultimate goal of life is full blissful Krishna Consciousness which frees one from the cycle of birth and death.
Krishna Consciousness is attained by one’s real self, or atma, which is distinct from one’s physical body and personality (false ego) as well as outer attributes such as race, caste, gender, and sexual orientation.
Progress towards Krishna Consciousness comes through Bhakti yoga spiritual practices, and the attainment of Krishna Consciousness implies transcending material desires and impulses, including sexual ones.
To put it provocatively, an LGBTIQ person who has mastered his or her impulses (sexual or otherwise) is actually closer to Krishna Consciousness than a non-LGBTIQ person who is a slave to desires.
The International Society for Krishna Consciousness encourages all people to take to the path of Bhakti and supports and welcomes all those who strive for Krishna Consciousness irrespective of their sexual orientation.
Your servant,
Bhakta dasa,
National Communications Director, ISKCON Australia.

Source:http://www.dandavats.com/?p=33379

As ISKCON’s 50th Anniversary draws to a close, Bhaktivedanta Manor would like to make an epic final offering. Every December the entire ISKCON world focuses all attention on distribution of transcendental literature, something we all know was so close to Srila Prabhupada’s heart. Indeed, he said it gave him life. When a new book was printed, Prabhupada felt as though he had conquered an empire. He told one disciple – “the best of me is in my books.”

Last year’s historic “100k Effort” at the Manor was a resounding success, with a record number of devotees participating. This year the team is aiming to distribute 200,000 books for the pleasure of Srila Prabhupada!

For more Information:

Facebook: “200k – The Final Offering”

200k Marathon Video:

You can also get involved in the following initiatives:

1) Sacred Street Party – go out on Saturdays with a team of devotees from the Manor!

2) Door-to-Door – go out in the evenings / weekends and visit homes!

3) Street distribution – visit the bustling town centres during the week!

4) Sanga Groups – if you would like to participate as a sanga / nama hatta)

5) Gita Jayanti / Sponsorship – Sponsor books which will be placed in Schools, Universities, Hopitals, and Jails!

Let’s make it a marathon to remember!

Sutapa das: sutapa@krishnatemple.com

“This, our book distribution, is the most important task in our society. Therefore I am giving so much stress and I am working so hard on this. Because this is my life and soul according to the order of my Guru Maharaj” (Srila Prabhupada, 1976)

Source:http://www.dandavats.com/?p=33382

The family of a Victorian architect who designed some of Leicester's most famous landmarks have handed over his archives to a Hindu temple.

Joseph Goddard designed the Clock Tower in 1868 and the old Midland Bank building on Granby Street in 1872.

More than 100 artefacts, some a 160-years-old, have been donated to the International Society for Krishna Consciousness (ISKCON).

It said his "amazing contribution" of designs will go on display.

Updates on this story and more from Leicestershire

Great grandchild Tony Goddard, also an architect, said: "The Goddard family are delighted that the archive of their papers and drawings, a record of the family's architectural endeavours over the past 160 years, are to finally find a long term home in one of Joseph Goddard's best known buildings."

Image copyrightISKCON

Image captionThe old Midland Bank building on Granby Street is now the Hare Krishna Temple, run by ISKCON

Image copyrightISKCON

Image captionThe Grade II listed building, which cost £7662 to build in 1874, had enormous hammer beams forming a lantern roof

Image captionISKCON said Mr Goddard's book on his design of the former bank building will be part of the exhibition at the temple

ISKCON, which took over the ownership of the Gothic-style former bank building in 2011, converted it into the Hare Krishna Temple.

Pradyumna Pradipgajjar, of ISKCON Leicester, said: "We thought let's create a heritage room dedicated to the work of Joseph Goddard, so the public can learn about his amazing contribution."

The Grade II listed building, which is on Historic England's heritage at risk register, is used as a place of worship with a range of community activities and workshops and a restaurant.

Image copyrightISKCON

Image captionPart of the 142-year-old building is under repair

Image copyrightLEICESTER MERCURY

Image captionMr Goddard also designed Thomas Cook's offices in Leicester

Joseph Goddard

Image copyrightISKCON

• Mr Goddard, born in 1840, often worked in a Gothic-style in the 1860s and '70s

• He played an important part in introducing Victorian gothic to Leicester in his design of the Clock Tower

• The old Midland Bank building, which opened in 1874, marked the high point and end of his use of Gothic for secular work

• He later designed banks in a more restrained domestic revival and Queen Ann-style

Source: University of Leicester

Source:http://www.bbc.com/news/uk-england-leicestershire-37973616

I woke up this morning thinking about the recent election and how we have a new leader, and we have no idea the direction we as a country will go. I would feel better if he was an enlightened, self realized person, with Godly qualities. This however is not the situation, which lead me to review the four defects of the conditioned soul.

A foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts. (SB 4.18.5)

…In the conditioned state, our knowledge is subjected to many deficiencies. The difference between a conditioned soul and a liberated soul is that the conditioned soul has four kinds of defects. The first defect is that he must commit mistakes.

Another defect: to be illusioned. Illusion means to accept something which is not: māyā. Māyā means “what is not.” Everyone is accepting the body as the self. If I ask you what you are, you will say, “I am Mr. John; I am a rich man; I am this; I am that.” All these are bodily identifications. But you are not this body. This is illusion.

The third defect is the cheating propensity.

Everyone has the propensity to cheat others. Although a person is fool number one, he poses himself as very intelligent. Although it is already pointed out that he is in illusion and makes mistakes, he will theorize: “I think this is this, this is this.” But he does not even know his own position. He writes books of philosophy, although he is defective. That is his disease. That is cheating.

Lastly, our senses are imperfect. We are very proud of our eyes. Often, someone will challenge, “Can you show me God?” But do you have the eyes to see God? You will never see if you haven’t the eyes. If immediately the room becomes dark, you cannot even see your hands. So what power do you have to see? We cannot, therefore, expect knowledge (veda) with these imperfect senses. With all these deficiencies, in conditioned life we cannot give perfect knowledge to anyone. Nor are we ourselves perfect. (from the introduction to the Sri Isopanisad by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda)

… Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul. A conditioned soul is hampered by four defects: he is sure to commit mistakes, he is sure to become illusioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kṛṣṇa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. (SB 4.18.5)

Full Text and Purport follow 

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto Four, Chapter 18, Text 5

tān anādṛtya yo ’vidvān
arthān ārabhate svayam
tasya vyabhicaranty arthā
ārabdhāś ca punaḥ punaḥ

tān—those; anādṛtya—neglecting; yaḥ—anyone who; avidvān—rascal; arthān—schemes; ārabhate—begins; svayam—personally; tasya—his; vyabhicaranti—do not become successful; arthāḥ—purposes; ārabdhāḥ—attempted; ca—and; punaḥ punaḥ—again and again.

TRANSLATION

A foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts.

PURPORT

At the present moment it has become fashionable to disobey the unimpeachable directions given by the ācāryas and liberated souls of the past. Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul. A conditioned soul is hampered by four defects: he is sure to commit mistakes, he is sure to become illusioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kṛṣṇa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. Although a follower may not be a liberated person, if he follows the supreme, liberated Personality of Godhead, his actions are naturally liberated from the contamination of the material nature. Lord Caitanya therefore says: “By My order you may become a spiritual master.” One can immediately become a spiritual master by having full faith in the transcendental words of the Supreme Personality of Godhead and by following His instructions. Materialistic men are not interested in taking directions from a liberated person, but they are very much interested in their own concocted ideas, which make them repeatedly fail in their attempts. Because the entire world is now following the imperfect directions of conditioned souls, humanity is completely bewildered.

Source:https://theharekrishnamovement.org/2016/11/11/the-four-defects-of-the-conditioned-soul/

The Bhaktivedanta Book Trust’s long-anticipated release of Gopiparanadhana Prabhu’s posthumas translation of and commentary on Sri Laghu-bhagavatamrta has finally arrived. This work is particularly important to the devotees of ISKCON because its author is Srila Rupa Gosvami, whose Upadesamtra and Bhakti-rasamrta-sindhu are foundational texts of ISKCON’s canon. Indeed, ISKCON’s Founder-acarya, Srila A.C. Bhaktivedanta Swami Prabhupada, in The Nectar of Devotion (his summary study of Bhakti-rasamrta-sindhu) states, “Srila Rupa Gosvami Prabhupada elaborated the teachings of the Lord with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures…We are therefore generally known as rupanugas, or followers in the footsteps of Srila Rupa Gosvami Prabhupada.” 

Sri Rupa received the complete mercy of Sri Caitanya Mahaprabhu and is celebrated in hispranama-mantra as the personality “who has established within this material world the mission to fulfill the desire of Lord Caitanya.” The Laghu-bhagavatamrta therefore occupies an important place in the canon of Gaudiya Vaisnava literature.

Laghu-bhagavatamrta serves as a supplementary text to Brhad-bhagavatamrta, written by Rupa’s elder brother and guru Sanatana Gosvami as a summary of the essential conclusions of the Srimad-Bhagavatam. Gopiparanadhana Prabhu is noted for his rare combination of Sanskrit expertise and complete loyalty to Srila Prabhupada. In the preface to Sri Brhad-bhagavatamrta,Gopiparanadhana comments, “Srila Sanatana takes it for granted that Krsna-Gopala is supreme, that Krsna is the creator and controller of everything, and leaves the task of proving it to his brother Rupa Gosvami, who later takes it up in his Laghu- (“smaller”) bhagavatamrta.” Laghu-bhagavatamrta, then, is the condensed essence of the essence of Srimad-Bhagavatam in the sense that it bolsters that conclusion of the Bhagavatam, that Krishna is the Supreme Personality of Godhead. Presented in two parts, the nectar of Krsna and the nectar of His devotees, Laghu-bhagavatamrta concisely expresses the fundamental points of Gaudiya philosophy, points that would be accepted and repeated by all successor acaryas in the line of Sri Caitanya Mahaprabhu. 

Sri Rupa first asserts that Krsna is the original, supreme form of God, a claim that he validates through both direct and indirect evidence. Second, he convincingly establishes Mahaprabhu’s acintya-bheda-abheda philosophy via a concise yet exhaustive presentation of Visnu-tattva. Third, Rupa Goswami lays a foundation of sastric evidence, arming his followers with ready, reliable evidence for many of the sampradaya’s claims.

Anyone who is familiar with Srila Prabhupada’s books knows how he often states the cardinality and supremacy of Sri Krsna, repeatedly directing the reader to the conclusion that Krsna is both the original and the greatest form of the Godhead. This is in line with the rupanuga-acaryas,all of whom are unified in the mission to establish the unique position of Krsna, the son of Nanda Maharaja, as the Supreme Personality of Godhead. Sri Laghu-bhagavatamrta shows the reader how Srila Rupa Goswami directly establishes this conclusion and also indirectly supports it by defeating opposing claims. He forms a strong case for Krsna as the original form of God by weaving together multiple references to reveal that of all divine personalities, the form which does not depend on any other (‘svayam-rupa’) is indeed Krsna, the son of Yasoda. Similarly, Sri Rupa establishes Krsna as the Supreme Personality of Godhead by providing evidence that Krsna displays finer and more complete personal qualities than any other manifestation of the Lord. Rupa Goswami does this by showing the superiority of Krsna’s form, names, abode, and so on.

To establish the supreme greatness of Krsna (krsnas tu bhagavan svayam), Rupa Goswami draws the reader’s attention to a conversation given in the Visnu Purana between Parasara Muni and Maitreya. Therein, Maitreya states that after the Supreme Lord had killed the demons Hiranyakasipu and Ravana, both of whom were same jiva, the Lord had blessed them with mere material pious credits in their next birth. Maitreya then asks why the Lord as Sri Krsna granted sayujya liberation to the same jiva after the Lord had killed him in his third birth as the demon Sisupala? Parasara answers that when Nrsimhadeva and Ramacandra killed Hiranyakasipu and Ravana respectively, the demons were unable to identify their killer as the Supreme Personality of Godhead. Therefore they were unable to absorb their minds in the Lord. As Sisupala however, the same jiva took shelter of Krsna’s names, albeit with hatred, chanting them throughout his life. The power of Krsna’s names and His personal beauty together were sufficient to attract his mind, completely purify him of all sins and thus grant him liberation. Parasara Muni concludes that of all forms of the Lord, only Krsna fully manifests His all-attractive qualities by which even demons are drawn to Him. Such attraction results in liberation for anyone He kills. As the Vedic literature describes no other form of God with that quality, Krsna must be the original form of the Supreme Lord.

Laghu-bhagavatamrta also establishes Krsna’s supremacy indirectly by defeating other conceptions of God. Sri Rupa repeatedly uses the traditional method of purvapaksha, which first presents counterarguments to Krsna’s supremacy and then systematically defeats them. He begins by presenting the misconception that Krsna is a part-and-parcel expansion of the three purusa-avataras, headed by Karanodakasayi-Visnu (Maha-Visnu). These forms of the Lord are involved in creating the material cosmic manifestation. Sri Rupa then defeats this idea using Puranic evidence. He raises another objection that comes from the impersonalist philosophy: since Brahman and Bhagavan are non-different, one cannot be greater than the other; therefore, how can Krsna be the Supreme? Rupa Goswami defeats this misunderstanding with both scriptural evidence and expert logic. He gives the example that material objects are realized differently by each different sense but only completely by the mind (the repository of all the senses). Similarly, the means of approaching the Absolute Truth determines to what extent one can experience it in truth. In this way, Sri Rupa establishes bhakti as the supreme sadhana by which the complete form of Brahman can be realized as Bhagavan Sri Krsna. Finally, Rupa presents the perspective of the Sri-sampradaya, namely that Krsna is the greatest of the avataras of Maha-Narayana. Once again he defeats the argument, this time with special reference to the Srimad-Bhagavatam, which states that Narayana’s eternal consort, Lakshmi Herself, performed austerities with a desire to associate with Krsna. He also cites as evidence the special potency of Krsna’s names relative to the names of Visnu.

We should note that Srila Prabhupada repeatedly refers to the Laghu-bhagavatamrta’sstrong presentation of Vaisnava Vedanta philosophy to correct impersonal misconceptions. For example, in Caitanya-caritamrta (Adi-lila 5.40, purport), Srila Prabhupada states, “The impersonalists, headed by Sripada Sankaracarya, have interpreted the aphorisms of the Vedānta-sūtra in a way suitable for the impersonalist school. To provide the intrinsic import of such aphorisms, however, Śrīla Rūpa Gosvāmī, the leader of the Six Gosvamis of Vrndavana, has properly replied to the impersonalists in his Laghu-bhagavatamrta, which is a natural commentary on the aphorisms of the Vedānta-sūtra.” In the following purport (Adi-lila 5.41), Srila Prabhupada writes, “Devotees completely believe, with strong faith, that Narayana is transcendental and has inconceivable proprietorship of various transcendental potencies. We therefore recommend that scholars consult the Laghu-bhagavatamrta of Srila Rupa Gosvami, where these ideas are explicitly stated.”

Due to its format, Sri Laghu-bhagavatamrta also serves to express Sri Caintanya’s philosophy of inconceivable, simultaneous oneness and difference (acintya-bheda-abheda-tattva). Sri Rupa uses the first four chapters of the text to give a concise and precise presentation of the categories of Krsna’s expansions. Providing examples supported by scripture, he explains the common and unique features of Krsna’s svayam-bhagavan, tad-ekatma-rupa, avesa, and prakasaforms. Rupa then describes the sub-categories of purusa-avataras, guna-avataras, lila-avataras, manvantara-avataras, and yuga-avataras. This fast-paced account of the variety of incarnations gives the reader a deep appreciation of Krsna’s high degree of involvement with the material world via His avataras. The Gosvami then concludes with a lengthy description of the glories of Krsna’s original form in Gokula, and his Vasudeva expansions in Mathura and Dvaraka, as well the glories of His eternal associates who reside in those realms. This section aims at establishing Krsna as unique among all His expansions and incarnations and His Vrndavana devotees as unique among all His other devotees, thus highlighting His exclusive and complete dedication to His devotees, especially to those who live in Vrndavana. In this way Krsna is shown to be simultaneously all-inclusive and completely exclusive. The overall sense, then, is of the Lord’s simultaneous proximity and remoteness as exemplified in the sruti Sri Isopanisad (verse 5): “…He is far away, but He is very near as well.” Of course, this simultaneous oneness and difference is the complete Vedic philosophy and Rupa Gosvami, simply by the thoroughness of his presentation on Krsna and His avataras, evokes the reader’s own realizations on the subject.

Srila Rupa Gosvami’s empowered scrutiny of Vedic literature established the authenticity of important philosophical points from Sri Caitanya’s teaching. Indeed, the Laghu-bhagavatamrta provides the reader with numerous key verses to corroborate Caitanya Mahaprabhu’s philosophy. Srila Srinivasa Acarya recounts that the Six Gosvamis of Vrndavana were “very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings”. To substantiate his Laghu-bhagavatamrta, Rupa Goswami draws on sastric evidence from Vaisnava-tantras, multiple Puranas and Upapuranas,Vedic srutis, including but not limited to several Upanisads  and Samhitas, and Sanskrit dictionaries. Preachers in particular may therefore pay particular attention to the verses quoted by Rupa Goswami to learn how to effectively present and defend our siddhanta. Devotees familiar with Srila Prabhupada’s books will find evidence in Laghu-bhagavatamrta for key concepts Prabhupada uses in his purports.  Text 1.5.342, for example, cited from the Kurma Purana, says, “There is no distinction between the body and the soul of the Supreme Personality of Godhead at any time.”  One can also find evidence to explain Krsna’s manifest and unmanifest pastimes in Vrndavana, the eternality and inconceivable qualities of His pastimes, abode and devotees, and the supreme quality of Srimati Radharani’s devotional service. ISKCON devotees can also explore Rupa Gosvami’s Laghu-bhagavatamrta to fortify their knowledge of sambandha, particularly in regards to Visnu-tattva. Devotees can also learn more about our sampradaya’s methods of proving that Krsna is the Supreme Personality of Godhead and defeating spiritual misconceptions. Devotees may also strengthen their fund of evidence as they present Krsna consciousness; they can increase their appreciation for Srila Rupa Gosvami’s tremendous empowerment and for the fidelity of Srila Prabhupada’s books to Srila Rupa Goswami’s original message. In conclusion, by studying Laghu-bhagavatamrta devotees will develop a deeper appreciation for the glories of Sri Krsna and of His devotees, headed by Srimati Radharani, thus bringing them closer to achieving their eternal abode.

Sri Laghu Bhagavatamrta is available in India at https://touchstonemedia.in

Question: I have not done anything for Krsna. Why would he care about me?

Long before… what happened is this… One day, you were in a street and you did not remember your name. You stood there, looking and you did not know your name or where you are from. You were suffering from amnesia! You had lost your memory and your identity. Anyway – some people saw you and they kind of took care of you. They noticed which languages you spoke and someone of the same language took care of you. So somehow or other, since that time you have been living with this false identity. You got used to it and now this is almost like your real self. But once before, in your original identity, you did so much service for Krsna. You forgot but Krsna never forgets because he has no amnesia.

Source:https://www.kksblog.com/2016/11/eternal-service/

By Visvadhika dasi

Obeisances to all the residents of Mayapur Dham. Obeisances to all devotees of the Lord. All Glories to Srila Prabhupada.

On the very auspicious 8th day of the bright fortnight of Kartika, Mayapur Goshala celebrated Gopashtami. It was a jubilant day celebrated by residents of Mayapur, devotees and guests from many different regions of India and from all over the world. To celebrate the day that Krsna and Balarama reached their Pauganda age and became Gopalas, Goshala staff, with assistance, cleaned and festooned the area with colorful cloths and an abundance of flower garlands for several days before the occasion.

Krsna Caitanya and his group of Gurukula students inaugurated the day with a fire yajna. A Vaishnava celebration would have been incomplete without one. Several of the bulls in the neighboring pen keenly observed the fire leaping into the air…while keeping a close eye on the bananas. There need not have been any concern, on their part, about obtaining these delectable treats because hundreds of guests distributed bananas, cabbage leaves and grain balls to the cows/bulls of the Goshala throughout the day. To add to the festive atmosphere many young girls and children dressed as Gopalas for the day.

Shortly after the fire yajna, HG Pankajangari Prabhu and HG Jananivasa Prabhu recounted the sweet pastimes of Krsna in loving relationships with the cows, Gopis and Gopalas of Vrndavana. HG Chandramauli Swami shared his memories, when he was still a new devotee in New Vrndavana, of the cow herding activities of the Dhama and his service of churning butter by hand with a stick. Dr. Visvadhika dasi spoke about cow protection: its integral role in Srila Prabhupada’s preaching mission and the necessity of Mayapur devotees becoming actively involved in their Community Goshala. HG Sauri Prabhu shared a very moving story of his role in reuniting a lost calf with her mother while engaged in his first service in Krsna Consciousness. HG Ajamila Prabhu recounted some pastimes of Mayapur Goshala in its very early days. HG Pancaratna Prabhu reminded everyone of the importance of supporting Mayapur Goshala with donations because it is the duty of people who purchase milk and milk products to do so.

Following these addresses honored guests were invited to offer puja to the cows and circumambulate them just as the residents of Vraja would have with Krsna and Balarama. A delectable feast, which included subjis, savory rice, puris, halavah, sweet rice etc., followed.

We are certainly grateful to Dayal Mukunda Prabhu for making all these wonderful arrangements for the celebration of Gopashtami. We are even more grateful for all the arrangements he makes daily for the health, comfort and safety of all the cows and bulls of Mayapur Goshala, our Community Goshala.

As an added note please see the attached link to read a story, published in the Times of India, about our Nov 8th 2016 Gopashtami celebrations

http://www.business-standard.com/article/pti-stories/gopashtami-celebrated-at-mayapur-116110801554_1.html

And here are the latest blissful photos of Chinese book distribution to university students and tourists from mainland China. In this case, all of them insisted on getting an assortment English books after being delighted, and even shocked, to receive books in their own language! (feel free to share this too :) )

** Make this bliss happen every single day at the universities and tourist spots in your own area! It's not only easy and ecstatic to do, but it increases your local language book sales at the same time! Leave a message or write us at info@bbtfeme.com for step-by-step details... **

(photos by Vijaya Prabhu)

Source:https://www.facebook.com/bbtfeme/photos/pcb.1531366993546255/1531365890213032/?type=3

HH.Jayapataka Swami meets HH. Sri Sri Vishwesha Tirtha Swami:

In his recent visit to Udupi, Jayapataka Swami met with Vishwesha Tirtha Swami of the Pejawara Adhokshaja Mutt. Sri Vishwesha Tirtharu is the current Svamiji of the Pejavara Adokshaja Matha, founded by Sri Madhvacharya. Born in 1931, Sri Vishwesha Swami took Sanyas at a very young of 8.

The Krishna deity in Udupi was personally worshiped by Lord Krishna's queens. Vishwesha Swami is now under a two year term, during which he worships Udupi Krishna.In the two year term, he will not be leaving the temple premises.

Both Vishwesha Swami and Jayapataka Swami were delighted to see each other.In an affectionate manner,Vishwesha Swami expressed that he if not for his vow, he would come and met his old friend, Guru Maharaj.They both share a relationship that goes back over 20 years.Guru Maharaj had hosted Vishwesha Swami at Sri Dham Mayapur about 20 years ago. The two were recollecting those wonderful days.Guru Maharaj had hosted the Swami at Mayapur about 20 years ago and now he was reciprocating to the Swami's visit.

Its's rather special that Guru Maharaj suggested that they celebrate Gaura Purnima at the Udupi Math, for which Viswesha Swami readily agreed.

The Swami said , Jayapataka Swami means Victory and he will bring victory where ever he goes and that he has and will continue to sow the seed of Krishna Bhakti.

Sitting with Guru Maharaj before the Diety of Sri Vyasa-Tirtha in the Udupi temple complex, Vishwesha Swami said that since both the Swamis belong to the same sampradaya, it was like meeting a dear brother! Before taking leave, Swami made strong petition to Udupi Krishna , requesting him to improve Guru Maharaj's health and prayed that Guru Maharaj be in good health for a long time and preach Krishna consciousness all over the world.

A team of devotees from Bangalore headed by HG Varada Krishna Prabhu along with local devotees from Manipal, Udupi and Mangalore facilitated the entire program.

Photos by Mahavaraha Das

Source:https://www.facebook.com/Jayapatakaswami/posts/1080172555437520