Intelligence is found in the two upper classes of men – in the brahminical class and the kshatriya class. The intelligence of a vaishya is of a different nature because the intelligence of a vaishya is less selfless. The brahmana and kshatriya sacrifice their self-interest for the sake of dharma so their lives are dedicated to a higher duty. Whereas the vaishya is also intelligent but his intelligence is focused on profit and on personal gain. So when the choice comes between following a principle and making a profit, the vaishya then puts the principle on the shelf, makes the profit and the next day re-adopts the principle, you know what I mean. But the vaishyas get purified by dharma, by generosity, by giving and in this way, they fulfil their duty.

For a sudra, principles are a difficult thing to deal with because, “I don’t feel it!” so then how can they do it! The sudra does what he ‘feels’ is right. Therefore kalau sudra sambhava (Skanda Purana), in this age everyone is classified as sudra because we do what we feel.

Source:https://www.kksblog.com/2016/11/what-feels-right/

This coming February will be the auspicious 14th Anniversary of Vrinda Kunda Temple opening! To celebrate we are organizing special parikramas to the Holy Places of Braja. The Festival will culminate with our famous Kalash Yatra, an ecstatic Sankirtan procession with the ladies carrying water pots with coconuts on their heads. Parikramas will be taken out from 8 Feb - 21 Feb with the main festival day on Sunday 19 Feb. Even after that there will still be some parikramas.

Plan your trip to Mayapur Gaura Purnima Festival by coming to Vrindavan first and then on to Mayapur Festival and leave after Gaura Purnima when it starts to get hot! February is the best weather of the year in Vrindavan and there is no crowds. Everyone who has come before told me they never knew such nice weather existed in the Dhama! And our festival ends with plenty of time to reach for Kirtan Mela on 23 Mar, and Navadvipa Mandal Parikrama and Mayapur Festival after that!

We will leave almost every morning from Krishna Balaram Mandir by bus going on parikrama to different pastime places of Braja. There will be lively narrations of the different pastimes that happened in each place. Then we will return in time for lunch prasadam in the temple. And on all bus parikramas, Sannyasis and Prabhupada Disciples will go free of charge.

Then on Sunday 19 Feb, we will be having the super ecstatic Kalash Yatra and sankirtan procession around Nandagrama. Kalash means water pot. All the ladies will carry water pots of water from the sacred Pavana Sarovara with colorful cloth and coconuts on top. We’ll have 108 pots and the Brijbasi ladies will train our foreign lady devotees how to carry them. Even some of our own ladies who go every year will train you! The Brijbasinis even dance with no hands with their pots on their heads! All the ladies who have participated told me it was the highlight of their Vrindavan experience.

After reaching at Vrinda Kunda, there will be Krishna Katha, butter churning festival, artika, and then feast for one and all. Then everyone can help feed all the Nandagram Brijbasis. That day all transportation and prasad will be free for all who come.

So start planning now to come relish wonderful Vaisnava association in the Holy Dhama. Most of our parikramas will take place after Nityananda Trayodasi. We’ll publish the schedule soon, so watch for it.

For those who want to make arrangements to go from Vrindavan to Mayapur, these days you can book your train reservations on line at

Otherwise you can contact our Welcome Center at or +918126698702 for your travel needs as well as assistance for booking accommodation in outside guesthouses. They can also arrange a taxi to pick you up from the airport or train station.

For booking in the Krishna Balaram Guesthouse, you can contact or +91 565 2540021. For MVT or +91 565 3207578. On Facebook, you can find a list of accommodations with prices and contact nos. at

For pictures of last year’s festival on Facebook:

In service of Srimati Vrinda Devi,
Deena Bandhu dasa

Class notes from: Bhurijana prabhu and Giriraja Swami

We begin this study of Nectar of Devotion, summary study of Bhakti-rasamrta-sindhu of Srila Rupa Goswami, by offering our obeisances to Srila Rupa Goswami. (quotes from C.C.)

“In his book, ‘Caitanya Chandrodaya’, Kavikarna Purna, the son of Sivananda Sena, has elaborately described the meeting between Sri Caitanya Mahaprabhu and Srila Rupa Goswami.”

“In the course of time, the transcendental news of Krsna’s pastimes in Vrndavana, was almost lost. To enunciate explicitly those transcendental pastimes, Sri Caitanya Mahaprabhu, at Prayaga, empowered Srila Rupa Goswami and Srila Sanatana Goswami with the nectar of His mercy to carry out this work in Vrndavana. From the very beginning Rupa Goswami was deeply attracted by the transcendental qualities of Sri Caitanya Mahaprabhu. Thus he was permanently relieved from family life. Srila Rupa Goswami and his younger brother Vallabha were blessed by Sri Caitanya Mahaprabhu. Although the Lord was transcendentally situated in His transcendental eternal form at Prayaga He told Rupa Goswami about transcendental ecstatic love of Krsna. The Lord then embraced him very firmly and bestowed all His mercy upon him.”

“Indeed Srila Rupa Goswami, whose dear friend was Svarupa Damodara, was the exactly replica of Sri Caitanya Mahaprabhu and he was very, very dear to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu’s ecstatic love, Rupa Goswami was naturally very beautiful. He very carefully followed the principles enunciated by the Lord and he was a confident person to explain properly the pastimes of Lord Krsna. Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Goswami just so he could render service by writing transcendental literature. The characteristics of Srila Rupa Goswami have thus been described in various places by the poet Kavikarna Purna. An account has also been given of how Sri Caitanya Mahaprabhu bestowed His causeless mercy upon Srila Rupa Goswami and Srila Sanatana Goswami. Srila Rupa Goswami and Srila Sanatana Goswami were the objects of love and honor for all the greatest stalwart devotees of Sri Caitanya Mahaprabhu.”

We are very indebted to Srila Rupa Goswami. He received knowledge directly from Sri Caitanya Mahaprabhu, just as Lord Brahma received knowledge from the Supreme Personality of Godhead, Lord Krsna. And then he expanded the knowledge that he received, in the form of many books, of which Srila Prabhupada chose to translate ‘Bhakti rasamrta-sindhu’, the complete science of Bhakti-yoga.

PREFACE

The book “Nectar of Devotion” is, as Srila Prabhupada’s statement, a “Summary study of Srila Rupa Goswami’s ‘Bhakti Rasamrta-sindhu'”.

The title of the book ‘Bhakti-rasamrta-sindhu’ is discussed by Srila Prabhupada in the Preface with the special reference to the word ‘rasa’, because rasa is very difficult to translate into English. But Srila Prabhupada accepted the use of the word ‘mellow’ following Srila Bhaktisiddhanta Sarasvati, meaning ‘the sweet taste that one derives from rendering devotional service’.

[Rasa in the highest sense is actually composed of five different types of ‘bhava’ or ecstasy. When the five types of bhava combine they produce ‘rasa’. Later on, the different five types of bhava will be discussed. We can just imagine how ecstatic rasa is if it is made of the five different types of ecstasy.

One of the types of ecstasy is called ‘stayi-bhava’, which means permanent ecstasy. And this permanent ecstasy will come in one of five categories: neutrality, servitorship, friendship, parental affection and conjugal love. When a person becomes established in his eternal relationship with Krsna he is continuously feeling ecstasy in one of the five types of relationships. Then the basic continuous ecstasy becomes mixed with other types of ecstasy and their combination produces rasa. The mixture of the different types of ecstasy has been

compared to a mixture of yogurt, sugar candy, black pepper and camphor. This is exceedingly tasty.]

Bhakti-rasa means the sweet taste or flavour or mellow that comes from loving and serving Krsna. Amrta means eternal and also nectarean. Sindhu means ocean. Bhakti Rasamrta-sindhu means ‘the nectarean ocean of the mellow or sweet taste of Bhakti’, the ‘Nectar of Devotion’. The sweet taste that comes from serving Krsna with devotion. It is actually an ocean of ecstasy.

Rupa Goswami was told by Sri Caitanya Mahaprabhu Himself: “I cannot describe fully this ocean of ecstasy, but by letting you taste a drop of it you will get an idea of the quality of this ‘ocean’.”

If there is an ocean of salt and one tastes one drop of it, he gets an idea of the entire ocean’s qualities, how it looks like. Similarly it is impossible to taste completely this ‘Bhakti rasamrta-sindhu’, because it is Krsna’s internal energy. But a living entity according to his ‘capacity’ can swim and dive and enjoy in this ocean.

Rupa Goswami, after hearing Sri Caitanya Mahaprabhu and being empowered to do so, is going to describe this ocean of devotional service and what it consists of.

The Preface is divided into three parts:

(1) The first part gives a very short history of how the

‘Bhakti rasamrta-sindhu’ became written by Rupa Goswami. How Rupa Goswami was a very powerful sarasvati brahmin. How, after coming in contact with Mahaprabhu he left the service of the Mohammedan’s minister Hussein Shah. He had great amounts of gold and he gave up this gold when he renounced the world. He became instructed by Sri Caitanya Mahaprabhu and then he went to Vrndavana sent personally by Mahaprabhu to live there, written transcendental literature and excavate the different holy places in relation with Radha-Krsna’s pastimes. Rupa Goswami lived in many places in Vrndavana but possibly the foremost places were Radha-Damodara temple and Nandagrama in a place called teera-kadamba (more precisely in between Nandagrama and Jawat).

His purpose in writing this ‘Bhakti rasamrta-sindhu’ is to describe this ocean of devotional service. And Srila Prabhupada says that he is presenting this literature so that the devotees will become solid situated in Krsna consciousness. The entire range of Krsna conscious activities are described in this work.

There is another book, which describes in more detail the ‘madhurya rasa’ called ‘Ujjvala-nilamani’. It is a more graduated study of Bhakti rasamrta-sindhu.

“This book ‘Nectar of Devotion’ is presented for persons who are now engaged in the Krsna consciousness movement. It describes the development of Krsna consciousness. It is extremely important to learn this book thoroughly so one becomes solid situated in Krsna consciousness.”

(2) The second part of the Preface describes ‘Bhakti rasa’ in a very simple way. It compares ‘Bhakti rasa’ to mundane rasa. And describes the process of developing our Krsna consciousness, or Bhakti rasa – our loving relationship with Krsna.

The term Krsna consciousness was translated by Srila Prabhupada from the Bengali term bhakti-rasa-bhavita.

This Bhakti-rasa, or the mellow, the sweet taste that comes from serving Krsna, is so rare. It is the most rare thing in this world. It is rarer than a diamond, jewels, oil…, rarer than intelligence…, and if one finds that it is available somewhere, one should purchase it immediately at any price.

Actually there is only one price – ‘laulyam’ or greed. That greed develops as our Bhakti rasa; our taste develops; our desire to love Krsna develops. Not through millions and millions of births of pious activities can one attain this taste, the greed or Bhakti-rasa. It is so rare.

Rupa Goswami is going to describe how we can acquire and deepen our Bhakti-rasa and explain how it develops.

First he defines in this second part of the Preface, which begins at the bottom of page xii. He describes that Bhakti means devotional service or Krsna consciousness: ‘every service has some attractive feature which drives the servitor progressively on and on…’

Everyone is serving, there is no avoiding service. We must serve by nature and rasa is the taste that one gets from that service. The taste, the feeling, the mellow, as defined by Srila Bhaktisiddhanta Thakura. The flavour, the mellow, the taste that one derives when he does service. In any service we do, there is a flavour, a feeling in the heart. There is flavour in the work and there a flavour in the reward. But here Srila Prabhupada points out a distinction between two different types of flavour or rasas: (1) one is Bhakti-rasa which is transcendental and (2) the other is any other rasa, mundane taste that comes from mundane service. They are completely distinct.

There is a great distinction in the sweetness because transcendental rasa is unbelievable, indescribable sweet. One can only describe it by analogies and similes and metaphors. Like in Bhagavad-gita in the 11th Chapter when Krsna exhibits His universal form to Arjuna, it says: “if one hundred thousands suns would rise in the sky at one time…”. One can get an idea of the effulgence of the universal form exhibited by Krsna. It is used something that we know to understand. We can imagine so many suns rising in the sky, so Krsna is using the ‘known’ to describe the ‘unknown’. Similarly using metaphors one can describe the sweet taste of Bhakti-rasa or Krsna consciousness. But actually it is indescribable for the material mind. [‘It is like an ocean of LSD’, Srila Prabhupada once said in the 22nd Avenue] Although one can give examples and metaphors and analogies to describe what love of Krsna is like or what the spiritual world is like, actually there is no way, at this point, that one can actually understand this sweet reality, this Bhakti-rasamrta-sindhu, this ocean of Bhakti-rasa, the sweet mellow or taste of devotional service. But Srila Rupa Goswami and Srila Prabhupada are going to describe it as far as possible.

The first thing to understand is that it is completely different from any mundane rasa. And the simplest way to understand is that: mundane rasa is temporary and the sweet taste that one can get from some mundane service is temporary. One may lose his wife, his children, his job, his dog. It is doomed, it is temporary. But ‘amrta’ means eternal. This is the first distinction between the sweet taste derived from loving Krsna and any other flavour exhibited in the material world. That Bhakti-rasa is eternal, it is Krsna’s internal energy. This is a simple and basic difference.

Also material taste or flavour is unsatisfying. Bhakti-rasa is completely satisfying.

There is the example of the businessman. He likes his work, the taste of it. He meets with his friends, they talk about their jobs, business, etc, etc… There is a taste, a sweetness in that. But one cannot do that day after day. It does not bring further satisfaction.

Therefore the phenomena of ‘bhoga-tyaga’ is there. One does something, he derives some taste, but in order to increase that taste or keeping or getting that taste, he must renounce doing that very same thing time to time. Therefore the businessman, five days a week, he has to do something else. He goes to the countryside, the beach, he stays at home, etc, but he cannot do the same thing everyday because it is ‘bhoga-tyaga’ it is not a satisfying taste for the soul. This is the second distinction between the mundane rasa and Krsna consciousness.

Rupa Goswami laments for not having thousands of tongues and ears so he could chant and hear the names of the Lord – the proof that the taste for chanting was increasing more and more. Not boring. One can practice twenty-four hours a day devotional service because the taste is so sweet. Mundane rasa does not endure long. There is a limit of how much one can be satisfied in mundane rasa even if there is a sweet taste.[Example: how much we can eat and enjoy ice-cream? A big cup, two, three perhaps a room filled with ice-cream? Definitely not! After a certain amount it will loose its taste. The tongue will loose its ability of deriving any happiness from it.] Material pleasure is ‘capala sukha’, it is temporary, limited. And ultimately it is temporary because we are going to die. In this way Bhakti-rasa being eternally present can truly satisfy the soul, while no mundane taste that comes from service can actually satisfy us. And how to get and cultivate that Bhakti-rasa is going to be described by Srila Rupa Goswami. This 2nd section of the Preface gives the distinction between Bhakti-rasa and mundane rasa, description of Bhakti-rasa, its glories and its results. In page ‘xvi’ we read: “This eternal engagement in Bhakti-rasa can be understood by a serious student upon studying ‘The Nectar of Devotion’. Adoption of Bhakti-rasa or Krsna consciousness will immediately bring on to an auspicious life free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation.”

It is interesting to know here what brings us to Krsna. This is a descending process as Srila Prabhupada explains (page ‘xiv’ last para): “Bhakti-rasa itself is sufficient to produce a feeling of liberation, because it attracts the attention of the Supreme Lord, Krsna. Generally neophyte devotees are anxious to see Krsna or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service as it is recommended in the ‘Nectar of Devotion’ will gradually elevate one from the material condition of life to the spiritual status wherein the devotee become free, purified of all designations.

If one develops his Bhakti, his Krsna consciousness, than he will be able to attract the attention of Krsna. Srila Bhaktisiddhanta used to say: “Don’t try to see Krsna but act in such a way that Krsna will see you!”

What will attract Krsna’s attention? – One’s Bhakti, one’s devotion. And Bhakti-rasa is the sweet mellow or taste that one develops by his devotion to Lord Krsna. That is Krsna’s reciprocation – this rasa or taste with devotion. With that the devotee does his service.

How to cultivate the devotion? – this what ‘Bhakti-rasamrta-sindhu’ is about – the ocean of devotional service or the sweetness of devotional service.

(3) In this last section of the Preface, Srila Prabhupada describes love and material considerations.

Ultimately Bhakti comes to the point of Prema, love of Krsna. Srila Prabhupada is going to describe that this loving propensity is very, very deep and it is natural for the living entity. But now this loving propensity is directed toward matter. Is directed toward our family, our mother, father, sisters, brothers, society, caste, countrymen, and even up to the degree of all humanity. Or even higher than that, all living entities in this world. But even to this point our loving propensity will not be satisfied unless one learns how to love Krsna. That consciousness is dormant within the living entity. Any other consciousness is artificial. And if we do love Krsna, automatically we will love all living entities, just as when we water the root of a tree, all the different parts of the tree will be watered. That works because all living entities are parts and parcels of Krsna. When one loves Krsna, automatically he loves His parts and parcels. And one sees (as explained in the Sri Isopanisad) all living entities in relation with Krsna, he sees them as His children and therefore his brothers and sisters.

Next topic is about material necessities. Because, naturally if one is thinking “yes I have to love Krsna, I cannot love those things in the material world”, then the next question is : “What about the material world, how should I deal with the material world? Should I become completely aloof, should I live in the Himalayan mountains? Should I live as a very austere babaji? Is that possible, should I be doing that?”

Here Srila Prabhupada answers those questions: “No! We don’t have to do that!” And in fact practically no body can do that – live a complete austere existence. Not with the modern materialistic culture as it is now. Rather we should understand that ‘the material comforts of life alone are not sufficient to make us happy’. And Srila Prabhupada gives the example of the USA where there is so much wealth, so much opulence…. So many people from other countries dream to go to America and also become happy, but the Americans are not so happy. If one who have something and is not happy how one who will get the same thing will be happy? That is just a dream.

Material facilities by themselves cannot make us happy. We must learn to love Krsna and develop our Bhakti-rasa – that only will make us happy.

How to deal with the material world, if we learn to love Krsna? – One may live without material discomfort but at the same time he should learn the art of loving Krsna. That is practical.

In our preaching movement we should learn how to use things in the service of Krsna and not for our sense gratification because that will not make us happy. Everything is Krsna’s and should be used in His service only. This will be explained by Rupa Goswami later on.

Summary of the Preface:

First the history of the ‘Nectar of Devotion’ was explained and it was described that the NOD is meant for the devotees of the Krsna consciousness movement, to situate them solidly in Krsna consciousness – it is the ‘Law book’.

Then Srila Prabhupada defines what Bhakti-rasa is and how it is different from mundane material rasa. How Bhakti-rasa is eternal, it satisfies fully the soul. Material taste that comes from service they do not satisfy us, they force us to leave them after some time and try something else.

But Bhakti-rasa is that thing which will satisfy the soul completely. And what is it? It is ‘love’! (That’s the last section.) It is love of Krsna. When the loving propensity that we all have is directed toward Krsna, then the soul can be happy and then he can have also the proper relationship of affection toward all living beings in the material world.

And how should we deal with the material world, the material facilities? We can live comfortably but we should understand that the material world cannot satisfy us. But we should live comfortably not artificially, without discomfort, and use everything in the material world in Krsna’s service. And thereby we can become Krsna conscious and in a very simple and easy way.

Srila Prabhupada (almost) ends his purport with: “specifically presented for persons who are now engaged in the Krsna consciousness movement.”

INTRODUCTION:

Invoking auspiciousness – ‘Sri Krsna jayate’. This is how Srila Rupa Goswami opens his book.

This Introduction is actually the beginning of Rupa Goswami’s ‘Bhakti-rasamrta-sindhu’. Rupa Goswami has written this book for three reasons:

(1) The first reason – he was directly instructed by Sri Caitanya Mahaprabhu to write on pure devotional service. Mahaprabhu instructed him directly to do this service.

(2) The second reason – he wants to do the highest good for humanity. And the highest good is: engaging people in devotional service and bringing them to the platform of purity in devotional service and ultimately to the lotus feet of Sri Krsna.

(3) The third reason – he is writing this book to satisfy the thirst of the self-realized souls for Krsna consciousness. By the association of Rupa Goswami the devotees who are pure and have developed a thirst for Krsna consciousness, when they read ‘Bhakti-rasamrta-sindhu’ they will feel great satisfaction in their hearts and their thirst will be satisfied.

For these three reasons Rupa Goswami is writing ‘Nectar of Devotion’ and he begins it with: ‘Sri Krsna Jayate’.

What does Rupa Goswami do and how Srila Prabhupada introduces things? He explains that Lord Sri Krsna is the Supreme Personality of Godhead. And the methodology to develop love for Krsna is the purpose of writing this book.

There are so many conceptions of what is the Supreme. Some people think that the Supreme is formless. Others think that the Supreme is God but they don’t know anything about God. Others think that the Supreme is the Paramatma. Others think that God is the controller. Others think that God is the ‘Great law-maker’. Others think that God is Visnu or Narayana… but here Rupa Goswami, following Sri Caitanya Mahaprabhu, is explaining that the ultimate conception or understanding of God is Sri Krsna. Therefore Srila Prabhupada says: ‘Lord Sri Krsna is the Supreme Personality of Godhead’. He is the One who is the cause of all causes. He is the reservoir of all rasas – He embodies rasa. His body is composed of rasa. He is ‘Rasaraja’. Practically His pleasure is to engage in rasa. This is what Krsna does. (the ex. of the German scholar who went to India to find out who is the Supreme Lord. After seeing the different incarnations and demigods engaged in all sorts of activities and meditations and then by seeing Krsna just playing with His flute, he concluded that Krsna is surely the Supreme Lord. He has nothing to do, just to enjoy).

There are five primary rasas or relationships one can have with Krsna: neutrality, servitorship, friendship, parenthood and conjugal. These, for a pure soul, they are eternal, they never change. And in addition there are seven secondary rasas, that come and go and add to the primary rasas. Rupa Goswami begins his book with one very nice verse:

akhila-rasamrta-murtih

prasmara-ruci-ruddha-taraka-palih

kalita-syama-lalito

radha-preyan vidhur jayati

“Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for all devotional mellows.” (CC Mad 8.142)

Krsna is the Supreme attractive form. Krsna means ‘all-attractive’. And by His universal and transcendental features He has captivated all the gopis headed by Taraka, Palika, Syama, Lalita and ultimately Srimati Radharani.

This is a very intimate information about Krsna, the Supreme Personality of Godhead. All different points and aspects will be elaborately discussed and explained by Rupa Goswami.

Krsna is compared to the moon and Taraka and Palika, two gopis who are compared to the many stars in the galaxy. Just like when the moon is full, very bright, one cannot see the stars in the sky due to the luster of the moon. Similarly the luster of Sri Krsna, the transcendental attractive potency of Krsna has eclipsed the power of all the gopis and completely brought them under His control. This is Krsna.

Jiva Goswami in his ‘Sad-sandharbas’ has taken so much care and trouble to use sastric proof, specially from the Srimad-Bhagavatam, to show that it is Krsna who is the Supreme Personality of Godhead. He quoted so many verses from the SB to show that Krsna’s birth was not ordinary. And that Krsna is the primary name of God among so many other (secondary) names. He is the Lord of all the three worlds, and His beauty is beyond compare. He is all attractive. This is the meaning of Krsna.

From SB 10.29.40: “Dear Krsna, (the gopis are speaking) what woman from all the three worlds would not be deviated from the religious behaviour when bewildered by the sweet drawn out melody of Your flute. Your beauty makes all the three worlds auspicious. Indeed even the cows, birds, trees, and deer manifest the ecstatic symptoms of bodily hair standing on end, when they see Your beautiful form.” ‘Krsna’s beauty is without compare. He is the Supreme Lord. His spiritual body is manifested by His ‘svarupa-sakti’ or His internal potency. Krsna is the source of all avataras (krsnas tu bhagavan svayam). Krsna is the refuge of all. Everything ultimately takes shelter of Krsna. Krsna is the embodiment of all rasas. Krsna is the Creator of universes. And He is the Creator of that Maya that makes all the universes and everything within them appear real, although they are not real. Krsna reciprocates completely with His devotees.’

These were quoted by Srila Jiva Goswami to show that only the Supreme Personality of Godhead, the Cause of all causes, is the only One who possesses all these qualities.

“The various groups of people on the arena regarded Krsna in different ways when He entered it with His elder brother. The wrestlers saw Krsna as a lightening bolt. The men of Mathura as the best of males. The women as Cupid in person. The cowherd men as their relative. The impious rulers as a chastiser. His parents as their child. The King of Bhojas saw Him as death. The unintelligent they saw the Supreme Lord’s universal form. The yogis saw Him as the Absolute Truth. And the Vrsnis as their Supreme worship able deity.”

Krsna alone possesses all these qualities and therefore is not an exaggeration to call Him the Supreme Personality of Godhead.

Srila Prabhupada continues by saying: “Let His Lordship Sri Krsna, His grace be on us so that there may not be any hindrances in the execution of this duty of writing the ‘Nectar of Devotion’ impelled by His Divine Grace Sri Srimad Bhaktisiddhanta Sarasvati Goswami Prabhupada.”

Then Srila Prabhupada offers his obeisances to the lotus feet of Srila Rupa Goswami and his own guru-maharaja for their inspiration in his compilation of the ‘Nectar of Devotion’. Then he offers obeisances to Lord Sri Caitanya. All this is done to create auspiciousness and to explain the purpose of his book. (2nd and 3rd para.page ‘xix’)

Then he explains Rupa Goswami’s offering of obeisances to his spiritual master Sanatana Goswami.

Sanatana has two meanings: one meaning is: “to Sanatana Goswami’s pleasure to whom Rupa Goswami dedicates his book.’ Another meaning is: ‘for the One who possesses a Sanatana or eternal body – that is Sri Krsna.’

Then, after offering obeisances to guru and Krsna, Srila Prabhupada offers his obeisances to the Vaisnavas, the acaryas. (page ‘xix’, 4th para., until “The sharks who dwell in the ocean do not care for the rivers which are gliding down to it.”)

The devotees, the great teachers, are like sharks for three reasons: (1) sharks only live in the ocean, they don’t go into the rivers which means the different paths (karma misra-bhakti, jnana misra-bhakti). The great devotees they don’t care for these rivers that merge into the ocean. They just live unto the ocean and taste that which is available in the ocean, they don’t go up unto the rivers. (2) They swim in the ocean and (3) they enjoy unlimited scope for their activities. That is the ocean or sindhu of bhakti-rasa. The great acaryas don’t care at all for the rivers of liberation, they are completely satisfied in the ocean of bhakti-rasa.

And the rivers that have been discarded are the different types of liberation. One of those, the sahujya-mukti, is completely discarded by all Vaisnavas. And the other four other kinds of liberation are also disregarded by the great Vaisnavas acaryas. They are only interested in bhakti-rasa.

Next Srila Rupa Goswami prays to his spiritual master, Sanatana Goswami to protect his ‘Bhakti rasamrta-sindhu’ from two things: (1) the argumentative logicians who unnecessarily meddle in the science of service to the Lord. He compares their argu ments and logic to volcanic eruptions in the midst of the ocean. In the midst of the ocean, volcanic eruptions can do very little harm and similarly (2) those who are against devotional service to the Lord and who put foward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service. The two things from which devotional service must be protected are: this logic – nyaya or taraka and another is mimhamsa philosophy. Purva mimhamsa is karma kanda. There are so many sastric quotes that give stress to karma mim hamsa and Rupa Goswami don’t want those people who suport that to interfere in his bhakti-rasa. Uttara mimhamsa is Vedanta-sutra and impersonalist philosophy.

In the beginning of the sandharbas, Jiva Goswami says that anyone who reads these books for any other purpose rather than the achievement of pure devotional service: “I’ll curse them!” Those who are not devotees should not meddle in these books.

In the beginning of the 3rd para. page ‘xx’, Rupa Goswami, although he is such a great scholar, he considers himself ajna, without knowledge. This is to set the example of how a preacher should be thinking and work. He should work in a very humble spirit. And Srila Prabhupada very sweetly explains: “That should be the atitude” (3rd para. page ‘xx’) That should be the mood of a preacher.

After Rupa Goswami had offered his obeisances and explained the purpose of his book, now he is going to describe the contents of the book. He begins his explanation (beginning of page “xxi”) of what pure devotional service is, because this whole book is about uttama bhakti, pure devotional service. But what pure devotional service is he is going to describe and define in one mantra, one sloka.

But just before that he is going to explain the entire con tents of the book. This Bhakti rasamrta-sindhu is divided into four parts and as the ocean is divided into North, South, East and West, beginning with the Eastern Side this Bhakti rasamrta-sindhu is divided into four parts: (1) Eastern Side, (2) Southern Side, (3) Western Side and (4) Northern Side. (see page 409 NOD)

1. The Eastern Side deals with bhagavad-bhakti-bheda (varie ties of devotional service). Practically speaking there is a ladder given in this side. There are four waves of this Eastern Side:

a) A general description of devotional service (chap 1 to 5 in NOD) – samanya-bhakti. This is a general description of what is devotional service and the stages of pure devotional service. Then there is a description of the three steps of the ladder.

b) Sadhana-bhakti, practice (from sraddha to ruci). This step is divided into two sub-divisions: vaidhiand raganuga.

c) Bhava-bhakti, and,

d) Prema-bhakti. Both are perfect pure, siddha-bhakti, pure devotional service, uttama-bhakti (from bhava to prema)

2. The Southern Side. In this division there are five differ ent parts – the five elements of rasa. Rupa Goswami is going to describe the ingredients or elements of rasa:(1) vibhava, (2) anubhava, (3) sattvika-bhava,(4) vyabhicari-bhava and (5) sthayi- bhava. This last one is the main ingredient. These ingredients are there when one is in the platform of bhava or prema.

3. The Western Side. The five primary rasas, mukhya bhakti- rasa: (1) neutrality, (2) servitorship, (3) friendship, (4) parental and (5) conjugal. These are the five different ways one can relate with Krsna and based on that on,

4. The Northern Side, gauna-bhakti-rasa, indirect loving relationships are described. There are seven additional rasas that come and go: (1) laughing, (2) astonishment, (3) chivalry, (4) anger, (5) compassion, (6) dread and (7) ghastliness.

Then which things go together or not go together (compatible and incompatible mixing of mellows). And at last, rasabhasa or perverted expression of mellows.

All this is a very complete and perfect description of rasa, the ocean of the sweet taste of purely relating with Krsna. The basis of this is pure devotional service.

For the rest of the Introduction, Srila Prabhupada has given Rupa Goswami’s explanation in one sloka of what is pure devotion al service. Then there is a second verse that is from the Narada Pancaratrawhich is used as reference by Srila Rupa Goswami.

The second part of the Introduction is simply an explanation of this verse:

anyabhilasita-sunyam

jnana-karmady-anavrtam

anukulyena krsnanu-

silanam bhaktir uttama

“When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krsna favorably, as Krsna desires.”

And the other verse has practically the same meaning:

sarvopadhi- vinirmuktam

tat-paratvena nirmalam

hrisikena hrsikesa

sevanam bhaktir ucyate

“Bhakti or devotional service means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the Master of all the senses. When the spirit soul renders service unto the Supreme Lord, there are two side effects: (1) one is freedom from all material designations and (2) simply by being employed in the service of the Lord one’s senses are purified.”

Let us analize the word for word meanings:

Anyabhilasita- sunyam, without desires other than those for the service of Lord Krsna, or without material desires (such as those for meat-eating, illicit sex, gambling, and addiction to intoxicants, etc.). Jnana, by the knowledge of the philosophy of the monist Mayavadis. Here jnana does not refer to perfect knowl edge in devotional service. Karma, by fruitive activities. Adi, by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sankhya philosophy and so on. Anavrtam, uncovered. Anukulyena, favorable. Krsna-anusilanam, cultivation of service in relationship to Krsna. Bhaktir-uttama, first class devotional service.

And next we will analize the words of the second verse.

Sarva-upadhi, all designations. Vinirmuktam, free from all

desires or designations. Tat-paratvena, to be devoted to God. Nirmalam, being pure. Hrsikena, with the senses. Hrsikesa, of the Master of the senses. Sevanam, to serve. Bhaktih ucyate, this is called devotional service.

The verse ‘anyabhilasita sunyam…’ is in one sense the es sence of the entire ‘Bhakti rasamrta-sindhu’, because in this verse Rupa Goswami is defining pure devotional service. Rupa Goswami says that in order to have any discussion of Bhakti one first needs a definition and in the 11th verse (of BRS) he gives the definition. The 11th verse is called the ‘paribhasa-sutra’, or the verse which governs all the other verses in the all book or the verse which explains all the other verses in the all book. Like in Brahma-samhita the paribhasa-sutra is the first verse, isvarah parama krsna/ sac-cit-ananda- vigraha….

Most of the Introduction is devoted to explaining the 11th verse and in the rest of the book he is going to expand what happens in this ocean of the ‘Nectar of Devotion’. The ‘entry fee’ is pure devotional service. Obviously one has to learn clearly what is pure devotional service and what is not pure devotional service. Rupa Goswami has kindly given us his defini tion right in the beginning of his book, and he will expand this throughout the entire book. This is uttama-bhakti or love of Krsna of the highest quality – pure.

There are two parts of the definition of pure bhakti in this verse:

Read more....click here

The sharp growth in online video consumption suggests the people of the world are becoming more enraptured by visual content than anything else. But for teachers of the ancient Vedic tradition, sound is seen as capable of having a much deeper transformational effect on a human being.

Interestingly, this Vedic wisdom is supported by research work of Psychologist Katharine Le Mee. She writes in her book Chant:

The sense of hearing . . . connects experientially with the heart, and music and sound touch us most directly. We do not resonate so deeply with the visual as with the auditory. This may be explained by the fact that our visual apparatus has a frequency range of slightly less than one octave, from infrared to ultraviolet, whereas our auditory system has a range of about eight octaves, approximately 60 to 16,000 hertz, or number of vibrations per second. We are sensitive to sound frequency as pitch and to light frequency as color. The frequencies of the visual field are much higher than those of the auditory field (by an order of 1010), and, as is well known, the higher the frequencies, the lesser the penetration of a given material. For instance, a piece of cardboard shields us easily from the light, but it takes a thick wall to block out sound, and the lower the pitch the deeper the penetration. We are very sensitive to sound, not just through the ear but through our whole skin, and all our organs are affected by it.

The findings of Don Campbell, a music therapist, are in line with that of Le Mee. He writes in The Mozart Effect: 

Music can equalize brain waves, slow down heart beat, lower blood pressure, reduce muscle tension, improve memory and learning, strengthen digestion and decrease depression. In an instant, music makes us dance, lets the child in us play, the monk in us pray, and the hero in us to surmount all obstacles.

Indeed, looking back on revolutionary movements, what empowered their heroes were iconic tunes and songs :“We Shall Overcome” of the American civil rights movement, “La Marseillaise” of the French revolution, and songs by Beatles, Bob Dylan, Jimi Hendrix, and the Grateful Dead of the Sixties’ counter culture.

Even today we are transformed by sound in subtle but significant ways, many a times subconsciously. Advertisers rouse us to buy things using carefully designed brand-tunes. For instance, Nokia 2110 phone was launched in 1994, and with it came the ringtone Nokia Tune. Soon this tune started ringing round the globe round the clock, 20,000 times/second,1.8 billion times/day! “The Nokia ringtone played a big role in the cellular phone's integration into popular culture,” says Dan Lafferty of PH Media Group, U.K.

But the sounds that most affect our lives are the mantras generated by our own minds. One genre of mantras, like a whirlpool, pull us down - “I am not good enough”, “I am a failure”, “I am lonely” - and the other genre, like a whirlwind, push us to loftiness  - “I am always right”, “Everybody should agree with me”. The first genre victimise us in failure, and the second spoil us in success. We are tossed up by one wave of mantra, only to be tossed down by another that follows, sooner or later. Imperceptibly, these waves are etching our character, more profoundly than our visual memories. 

The Vedas recommend that we chant sacred positive mantras to replace the negative ones. These divine vibrations have the power to bring harmony even in a chaotic physical environment, what to speak of the inner environment for which they are designed. American author Steven Rosen writes in his book Sonic Spirituality:

A recently constructed device called a “tonoscope” graphically demonstrates the power of Sanskrit syllables to evoke forms in a physical medium. The tonoscope is a tube suspended over a thin membrane and covered by a layer of fine dust. When sounds are broadcast through the tube, corresponding designs form in the dust that can tell us something about the initial sound that went through the tube. While most sounds produce random, ill-defined images, the vibration of Sanskrit syllables produces quite a different result. When Sanskrit mantras are repeated at the proper pitch, for example, a perfect circle forms, and out of that a yantra, or a traditional geometric image used in worship. These experiments, which are still in their infancy, indicate that Sanskrit mantras embody objective vibratory energies that can act on the environment. If the sounds of mantras can activate a gross element such as dust, one can only imagine the power such vibrations might have on human consciousness. 

The sanskrit word mantra is formed from combining the root words, manas, which means “mind,” and trayate, which means “to deliver” or “to free.” Repeating a mantra frees the mind from anxiety, or arrogance, and brings peace and harmony. 

Though seekers across all the well known world traditions use sound for inner transformation - the Jews recite psalms; the Christians sing hymns; the Muslims call out Qur'ānic prayers; the Sikhs sing shabads; and the Buddhists loudly read the sutras - sound forms the foundation of Vedic spirituality. In fact, one of the three sections of the Vedas is called Shruti: ‘that which is learnt by hearing’. Steven Rosen writes: 

Portions of Vedic literature are almost like textbooks on the art of using sound as a spiritual tool. They describe the concept of Nada Brahman – God as sound. Nada, a Sanskrit word literally meaning “sound,” is related to the term nadi, denoting the stream of consciousness. The concept of Nada Brahman recommends sound as a preeminent means to attain higher, spiritual consciousness.

And even if you aren’t seeking higher consciousness, but are seeking to build a successful business, it’s worthwhile turning to the power of sound, rather than stick to the visual-paradigm. Of the top 10 viral YouTube videos of 2015, six were rooted in music. “While they (those six videos) may have other things going on, videos are just better with music, and everybody has caught on to this, from those at late night TV shows to advertising agencies looking to create something that will go viral. YouTube has become a place to experience just how powerful music is through other mediums, as well as to listen to music,” says pop music journalist Hugh McIntyre of New York City.

Source:http://iskconnews.org/tuning-into-sound-in-a-visual-age,5939/

I approached a middle-aged lady. She was favorable, and I offered her the Krishna book, but she didn’t want to accept it. She started to explain why.
“You know, when I was seventeen, I read the Bhagavad Gita, and while reading it, I was constantly crying, because it was what I was always looking for. I directly felt Krishna’s presence.
“When I was a little girl, I always felt that this world is not my home. I told my parents many times: ‘You are not my parents. I want to go home!’
The last fifteen years I have lived a mundane life with my husband and children, but I have always desired Krishna’s association. I meditate every day, and I read the Gita, but I feel that in this world everything is gray and empty, and I desire to go to Krishna’s home to be with Him. He is like my secret lover.”
Finally she bought the Krishna book and said that at first she didn’t want to, because if she would read more about Krishna, then she would cry a lot again. She actually cried several times during our conversation.
She also said that she regularly visits people in the hospital who have cancer and preaches to them, because the last part of human life is the most important.
And she told me that it’s very difficult for her to try to become Krishna conscious alone, so she was happy that I invited her to the temple and to join our community.
She came to the temple for the Sunday program with her husband, and they liked it very much.
Your servant,
Mohana Dasa

Source:http://www.dandavats.com/?p=33584

On Saturday, November 12, the Chariot Festival Ratha Yatra was held in Chile, with thousands of people pulling Lord Jagannath's car through the main avenue of the capital, followed by a cultural show in front of the Government Palace La Moneda. 

In an unprecedented event, Santiago's main street, Avenida Libertador Bernado O'Higgins, was used exclusively by the majestic chariot that carried the Lord of the Universe and the people who pulled its ropes, filling the streets of Santiago with joy and colors like never before. 

It all started as a dream. When Sri Bhakti Das, in charge of the Department of Culture of ISKCON Chile, visualized Lord Jagannath, Baladeva and Subhadra in front of La Moneda, he felt that it would be a beautiful offering for Srila Prabhupada on the 50th anniversary of the International Society for Consciousness Krishna. 

In December of 2015, Sri Bhakti met with the manager of the last Ratha Yatra in Chile, Arjuna Das, who shared his experiences on the organization of the previous festivals. In addition, Pundavanika Devi Dasi and Premi Krishna Das  joined the production team. Because this year the chosen place was so historic, a large number of permits and government authorizations would be necessary. 

After almost a year of work, the festival was confirmed and the preparations began in the different areas. "All the devotees of the yatra made service to make it possible, from the team to build the car (led by Viryavan Das and Bhakta Matías Vallejos), the coordination of the stands, communication, prasadam, cleaning, and so many other services. It was amazing to see the teamwork of the community”, said the organization team.

The event was covered by the mainstream medias in Chile, on television, radio and newspapers. This contributed the vast attendance to the Ratha Yatra, especially by people who had never had contact with Krishna-consciousness before.

On the day of the event, the tour began at a strategic point in downtown Santiago, the Gabriela Mistral Cultural Center (GAM). With a sunny day and a clear main avenue, Lord Jagannath's chariot was accompanied with joyous songs and dances. The devotees of ISKCON Chile had prepared for the procession choreography for weeks, which was applauded by the festival participants for their coordination and beauty.

Three disciples of Srila Prabhupada attended the festival: Maha Visnu Swami, Visuddha-sattva Das and Dharmatma Das. Harinam Ruci was also here, and encouraged everyone to dance and sing the Maha Mantra.

The procession concluded at Plaza Bulnes, a historical place of Santiago in front of the Palace of La Moneda. There, many booths were displayed, such as Food For Life, books, questions and answers, yoga, activities for children and prasadam. In addition, a first class artistic show was performed with dance presentations by Danza Odissi Chile and the participation of outstanding chilean musicians such as Millapol Gajardo and the musical groups Om Bhakti and Krishna Sambandha.

The festivities, which lasted until 9 o’clock at night, hosted hundreds of people who got the chance to get introduced to the culture of Bhakti, to read and buy books of Srila Prabhupada and taste delicious prasadam. 

“I was very happy to see how the whole community was united by this Ratha Yatra, working together to position the legacy of Srila Prabhupada in the most important place of our country. I hope Krishna will give us His blessings to continue this beautiful teamwork forever”, said Sri Bhakti Das.

Source:http://iskconnews.org/historic-ratha-yatra-in-the-heart-of-santiago-chile,5940/

Despite the chilling cold and rainy weather of Nairobi, a large group of more than 250 devotees assembled at the Sri Sri Radha Banke Bihari Mandir to commemorate the ISKCON’s golden jubilee. Amongst them were Bhakti Narasimha Swami (South Africa), Akhandadhi Das (UK), ISKCON Nairobi Vice President Rukuma Das, Manasi Ganga Dasi, and 90 jubilant students who celebrated attaining a Certificate of Ethics and Morality after a year-long course on Vaishnava philosophy. The program is run by the Hare Krishna Training Center, part of ISKCON Nairobi. 

The goal of the training center is to introduce students to the ageless wisdom of Vedic philosophy and practice of Krishna Consciousness. The center seeks to further A.C. Bhaktivedanta Swami Srila Prabhupada’s mission of reaching out to all people around the world. It also seeks to establish a large pool of devotees by targeting mostly young students from local universities who have an interest in understanding their purpose in life. By offering character building courses, students are not only introduced to the need to live an ethically astute and morally sound life as young adults, but are also introduced to the unwavering practice of Krishna-consciousness that is a much needed antidote against the vagaries of society in an increasingly volatile East African region struggling with poverty, Islamic fundamentalism, corruption, and ethnically motivated conflict and violence.

By rigorously engaging in a study of Prabhupada’s books, the students are introduced to the practice of devotional service and Krishna-consciousness while also pursuing their academic and material lives. The program has grown over time since its inception in 2012 when six students graduated, to 25 students in 2013, 60 students in 2014, 75 students in 2015, and eventually 90 students in 2016. In 2016, a total of 670 students attended classes. The exponential growth is partly due to the testimony from many students who have gone through the program and found it fulfilling and worthwhile. 

According to Allan Mbugua, one of the students who have been attending the classes for more than a year, “God can do without man, but man cannot do without God”. He lauded the openness, directness, and practical approach of Krishna-consciousness in fostering one’s spirituality. Although most of them first came to the temple for the sumptuous prasadam that was being served after the classes, it was Prabhupada’s teachings on Vaishnava philosophy that have kept them keep coming to the center. “If you find someone who teaches you how to practice spirituality then that is the best friend”, he continued.

The inclusivity that is practiced by the Hare Krishnas is a critical ingredient in today’s society if peace and cohesion is to be attained. The course has rescued most of them from engaging in mundane material sense gratification such as intoxication.

Each year, the curriculum is built around one of Prabhupada’s books, and in 2016, The Journey of Self-Discovery provided an incisive and enriching spiritual sojourn for the students. Its sharp philosophical buildup coupled with Prabhupada’s critical but practical approach to addressing tough questions was essential for the students’ introspection of their morality and dharma.

The program is run by facilitators from the training center who are essentially second and third year resident students that have either resided in the ashram for some time before joining the Center or have excelled in the study of Prabhupada’s books. The center currently boasts ten qualified facilitators from amongst its students who have mastered some of Prabhupada’s books and paperbacks.   

According to the program’s founders Govinda Prem Das and Gaurasakti Das the growth in student numbers is just a beginning. The main objective is to make the center rise to college level with the ability to offer training that leads to bachelors, masters, and PhD degrees.

At the moment, the Center will be offering a Bhakti Sadachar course for its resident students while the ethics and morality courses offered to external students living around will continue acting as a prerequisite for admission to the Training Centre. It will also be offering an informal Bhakti Sastri course to its more senior students in preparation for the course and exam elsewhere in one of ISKCON’s centers around the world as it is yet to receive ISKCON accredited teachers to conduct the program.

Source:http://iskconnews.org/90-students-graduate-from-nairobis-hare-krishna-training-center,5941/

In this purport, we read about the brahmanas and the kshatriyas, and Srila Prabhupada put the emphasis, especially for the brahminical class of men, on controlling the senses. He said, “For the intelligent men, controlling the senses is the essence,” and then he expands on that, “… sex indulgence even with the legitimate wife must also be controlled and therefore family control will automatically be followed.” So this is intelligence and it is a different definition than the modern definition of intelligence in that conduct is also considered. It is not that one just knows standards or better ways of life but one must also embody it. If one does not embody the intelligent conclusions then one is not intelligent at all. Therefore intelligence must translate into a higher moral standard of life otherwise, as Prabhupada said, it is misused and this is the result of modern education which does not offer morality.

This Movement is particularly for intelligent people because it is not so simple to understand how to act. The other day, I addressed the topic of fundamentalism and how it is a form of reductionism where we try to reduce everything to very simple principles that apply at all times and where we just switch off the intelligence – no need to judge any circumstances, no shades of grey, just all black and white, no need to apply a principle and see how to fits in the circumstances and find an appropriate solution.

An example that comes to mind is that of Ashwathama and Arjuna. Ashwathama was the son of Dronacharya, a brahmana, but he had misbehaved because he had revenged the death of his father by killing the sleeping sons of Draupadi. So it was outright murder, a most heinous act and at that stage Ashwathama lost his brahminicalstatus. Arjuna pursued him, defeated him, captured him and brought him back bound-up. This was very shocking, to see a brahmana bound up like an animal. Draupadi found this very difficult to see as Ashwathama was the son of their teacher.

Then a whole discussion unfolded where the Pandavas and Krsna were all divided. Krsna asked what will be done – Ashwathama was the killer of man therefore he should be killed. Bhima agreed that he should be killed immediately but then Draupadi said, “No, he is the son of our teacher and a brahmana. How can we kill him? And I don’t want his mother to go through what I am going through so he should be spared.” Yudhishthir also said they should consider that throughout his life, Ashwathama was a brahmana of high qualification and even though he had committed a heinous act, he should not be considered an ordinary man, therefore he should not be killed.

Then Krsna asked Arjuna, “So, what will you do now?” Then Arjuna had a difficult task and he figured it out with intelligence. He cut off the jewel on Ashwathama’s head. This jewel was the symbol of Ashwathama’s brahminicalqualities and in this way, he killed him but he also did not kill him. Arjuna killed Ashwathama’s identify as a brahmana but he did not take his life. In this way, Krsna was very satisfied. So just see, it was not all fundamentalism – just kill him – it was about intelligence!

Source:https://www.kksblog.com/2016/11/the-intelligent-class-of-people/

Srimad-Bhagavatam Canto 3: Chapter Twenty-nine, Text 34 TRANSLATION: Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller. PURPORT: A perfect devotee, as described above, does not make the mistake of thinking that because the Supreme Personality of Godhead as Paramatma has entered into the body of every living entity, every living entity has become the Supreme Personality of Godhead. This is foolishness. Suppose a person enters into a room; that does not mean that the room has become that person. Similarly, that the Supreme Lord has entered into each of the 8,400,000 particular types of material bodies does not mean that each of these bodies has become the Supreme Lord. Because the Supreme Lord is present, however, a pure devotee accepts each body as the temple of the Lord, and since the devotee offers respect to such temples in full knowledge, he gives respect to every living entity in relationship with the Lord. Mayavadi philosophers wrongly think that because the Supreme Person has entered the body of a poor man, the Supreme Lord has become daridra-narayana, or poor Narayana. These are all blasphemous statements of atheists and nondevotees.

Srimad-Bhagavatam Canto 3: Chapter Twenty-nine, Text 21 TRANSLATION: I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation. 
PURPORT: In purified consciousness, or Krsna consciousness, one sees the presence of Krsna everywhere. If, therefore, one only engages in Deity worship in the temple and does not consider other living entities, then he is in the lowest grade of devotional service. One who worships the Deity in the temple and does not show respect to others is a devotee on the material platform, in the lowest stage of devotional service. A devotee should try to understand everything in relationship with Krsna and try to serve everything in that spirit. To serve everything means to engage everything in the service of Krsna. If a person is innocent and does not know his relationship with Krsna, an advanced devotee should try to engage him in the service of Krsna. One who is advanced in Krsna consciousness can engage not only the living being but everything in the service of Krsna. 
TEXT 22 
TRANSLATION One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramatma, is situated in every living entity’s heart, must be in ignorance and is compared to one who offers oblations into ashes. PURPORTÜd1111 1ÜŒ It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance. If, without this preliminary knowledge of the Lord’s omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance. 
TEXT 23 
TRANSLATION 
One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities. 
PURPORT: In this verse, two phrases, bhutesu baddha-vairasya (“inimical towards others”) and dvisatah para-kaye (“envious of another’s body”), are significant. One who is envious
or inimical towards others never experiences any happiness. A devotee’s vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee. It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Krsna consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Krsna consciousness. Even living entities who are lower than human can be raised to Krsna consciousness by other methods. For example, Sivananda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasada. Distribution of prasada, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Krsna consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Puri, was liberated from the material condition.

Srimad-Bhagavatam Canto 3: Chapter Twenty-nine, Text 24 
TRANSLATION: My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple. 
PURPORT: This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasada. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one’s relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasada. Distribution of prasada to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead.

Srimad-Bhagavatam Canto 4: Chapter Three, Text 22 TRANSLATION: My dear young wife, certainly friends and relatives offer mutual greetings by standing up, welcoming one another and offering obeisances. But those who are elevated to the transcendental platform, being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to the person who identifies with the body. 
PURPORT: It may be argued that since Daksa was the father-in-law of Lord Siva, it was certainly the duty of Lord Siva to offer him respect. In answer to that argument it is explained here that when a learned person stands up or offers obeisances in welcome, he offers respect to the Supersoul, who is sitting within everyone’s heart. It is seen, therefore, among Vaisnavas, that even when a disciple offers obeisances to his spiritual master, the spiritual master immediately returns the obeisances because they are mutually offered not to the body but to the Supersoul. Therefore the spiritual master also offers respect to the Supersoul situated in the body of the disciple. The Lord says in Srimad-Bhagavatam that offering respect to His devotee is more valuable than offering respect to Him. Devotees do not identify with the body, so offering respect to a Vaisnava means offering respect to Visnu. It is stated also that as a matter of etiquette as soon as one sees a Vaisnava one must immediately offer him respect, indicating the Supersoul sitting within. A Vaisnava sees the body as a temple of Visnu. Since Lord Siva had already offered respect to the Supersoul in Krsna consciousness, offering respect to Daksa, who identified with his body, was already performed. There was no need to offer respect to his body, for that is not directed by any Vedic injunction.

Source:http://www.dandavats.com/?p=33534

Institute of International Social Development

2016 Annual Award Ceremony, 20th Anniversary and Book launching of ‘Ocean of Mercy’ by H.H. Bhakti Charu Swami

On, 17th of November 2016, Institute of International Social Development – New York, an NGO in Special Consultative Status with the Economic and Social Council (ECOSOC) of the United Nations awarded a special award to His Holiness Bhakti Charu Swami.

Over the years, Institute of International Social Development, has grown from a small organization to a vast Non Governmental Organization, helping those in disadvantaged areas. The organization is very grateful for all the support His Holiness Bhakti Charu Swami Maharaj gave them on behalf of the International Society for Krishna Consciousness, in spreading the message of spirituality for the World Peace and Understanding between Nations and Civilizations. Institute wanted to show him their appreciation, with this small token of love and sincerity.

There was also the book launch of “Ocean Of Mercy”, Maharaj’s recent book on his personal experiences with Srila Prabhupada. Many news channels also covered the whole event.

We can study the example of a topmost Vais.n.avi, Queen Kunti-, who prayed for calamity to remember her Lord again and again. Of course, she is the personified zenith of devotional dependence, but we can greatly benefit by trying to at least get a glimpse of her mood.

SB 1.8.25

vipadah. santu ta-h. s’as’vat tatra tatra jagad-guro
bhavato dars’anam. yat sya-d apunar bhava-dars’anam

I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

Firstly, obstacles and impediments are an on going agenda on this plain, whether in personal relation, management, or the communication field.

Srila Prabhupada, our most noteworthy example, established an international society amidst overwhelming physical handicaps or apparent setbacks that became a precursor to a worldwide society. Then there are his sincere followers, whose tests and trials amidst obstacles, have realization, trying their best to fulfill his will.

Apart from what should be a ‘main concern’ of positives; victories, satsan.ga, kirtans and good times, let us examine the difficulties that we may individually/collectively undergo as we traverse the path of devotion in this present field.

We may have an ax to grind with regard to an individual, guru, management, or society. Possibly, we may feel taken advantage of, manipulated, abused, and used within arenas that proclaim spiritual values, where material agendas have sadly arisen.

Has politics pushed us into the background? Has our response to various scenarios been accommodating or reactionary? Do we focus on the grains of sand of ‘an event’ rather than the instructing panorama of the Lord’s arrangement with regard to an individual or collective?

Sometimes, due to infatuation with the comic strip of temporal incidents, we forget the larger picture, the mind and plan of the presiding ‘Overseer’. Amidst our sincere attempts, within changing governments or administrations, have we supported various phases of assumed spiritual backing, representing the Supreme?

What ever it may be, by appreciating Queen Kunti-, her mood and appeal, we can at least understand what has come our way is perfect and complete. For her, the tests are a barometer of the Lord’s love, and an opportunity to live more selflessly for others.

In our case, as we operate from a platform of mixed sam.ska-ras, the difficulties in devotion may force us to digest a painful ‘blessing in disguise’, a correction, a direction, and hindsight, bringing us together, closer to the mark. The question is, “Are the struggles part of a learning curve in devotion or ignored historical repeats?” Surely, we are also being tested in ‘our response’ to these unforeseen events, a foundation to our future.

How to move closer to this transcendental mood of Kunti-, to become immune to happiness or distress, fearlessly relishing the ‘God sends’ within the roller coaster of time?

As the various forms of blessings come our way, may we always be ‘mindful’ to be ‘seen by Him’, then ‘we can truly see’, reflect, and remember, as we have become dependent on the Lord in all circumstances.

Best Wishes

Your Servant,

Bhaktisiddhanta Swami

Source:http://www.dandavats.com/?p=11886

MotelGita has distributed ten thousands of Bhagavad Gita’s in hundreds of motels and hotels across the United States of America in the last couple of months.
With the help of a call center, MotelGita is making sure that all the hotel/motel owners get new or replacement books in a timely manner so that Srila Prabhupada’s books are in the rooms.

Several ISKCON temples like Baltimore, Dallas, Austin, Boston etc…helped attend the regional conventions and participated in fulfilling orders.
Special thanks to donations from all the devotees of North America.

Source:http://www.dandavats.com/?p=33490

Does transcendence mean we ignore current events? Does it mean ‘we are spiritual’ and ‘that is material’ and we don’t get involved? Does being detached mean we don’t care? 
Yes and no.

Yes because we are all caught in karmic cycles of events, and on many levels we cannot do much about it. We should remember we are souls inhabiting our bodies, and that all that is happening does not touch the soul…can not touch the soul. Spiritually we are not defined at all by the externals of the world. By our spiritual nature, we are ‘sat, cit, ananda’ - eternal, happy, and complete with knowledge. Our soul in its essence transcends all that is matter, both body and mind. This temporary world, with all it’s comings and goings, is the stage upon which our false ego, our bodily sense of self, builds its identity.

But temporary, and ultimately false as it is, this world and our place in it is also real. Life and spiritual life really can’t be separated, as they are both God’s energy. The understanding that we are spiritual and part and parcel of a real and loving God, is meant to make us better humans, better people. We need to take a step back and remember who we are beyond the body, and then we have to step in and live our best life with our body.

As devotees of Krishna we will each respond differently, because of our unique individuality, to how public life is playing out before us. But our response will be based on a foundational principle of the practice of Krishna consciousness - that is, a devotee of Krishna cares about the suffering of others. We care when lust, anger and greed - gateways to hell the Gita teaches - become rampant. We care when the bodily concept of life makes one group put down another - my body is better than yours, my country is better than yours, my religion is better than yours. Oh, how we have lost our way and fight like arrogant children sometimes.

For most Krishna devotees their best response is to teach the wisdom of the scriptures and the practice of meditation. They inspire faith and offer good counsel to all. Some may also feel their calling is in the realm of Krishna conscious social justice - fighting for proper leadership. Arjuna is perhaps the most famous devotee of Krishna, and he was front and center in the great battle of Kuruksetra. His duty (and nature) as a warrior was to protect - to stand up for right action and to protect the earth and all who live here from the burden of misuse and abuse.

Krishna Consciousness is devotional service - action in relationship to the self, to community, to guru, and to God. It means loving service to Krishna in thousands of different ways, but under the guidance of wisdom teachers and teachings. Then our actions can transform ourselves and others - no matter how we are called to serve.
Ananda Vrindavanesvari Devi Dasi

Source:http://www.dandavats.com/?p=33494

2016 marks 50 years of ISKCON. 50 years of dedication, 50 years of sacrifice, 50 years of devotional service. This video is dedicated to all the volunteers who work tirelessly year after year to make Sri Krishna Janmashtami at Bhaktivedanta Manor the most amazing place to be on Lord Krishna’s Birthday. ‘Krishna will reward you in Goloka’ – Sruti Dharma das

Source:http://www.dandavats.com/?p=33502

A special birthday poem, for Guru das

An intricate mosaic is Guru das ji
Experiences life footloose and fancy free
But a closer look reveals a tender heart
Moved by compassion, caring as an art.

You have known the highs and lows of human life
Rejected inherited values despite poverty’s strife
Sought to give a picture of a divine example
For Prabhupada’s grace you’ve received ample.

You chose not to take much of this dreary world
And to share glimpses of divinity so others may be healed
May you live a very long life for our heart’s sake
Until Krishna your soul will gently take.

But that, my friend, is a new beginning 
Where every word is a song, every step dancing
To the sweet sound of Krishna’s flute
And be with Prabhupada again in a spiritual suit.

As Krishna expresses, something in the way She moves
Perhaps enlisted in service to Her servants, no higher Truths
Leave this place behind for the grateful dead
Goloka is for the living, let it be written, let it be said.

Happy 75th. Birthday, Guru das November 18, 2016
from your friend, Pusta Krishna das

Source:http://www.dandavats.com/?p=33514

I was distributing door to door: I rang the bell, and a middle-aged woman opened the door. When she saw me she opened her mouth and eyes wide.
Slightly laughing, I said, “I’m a missionary, do not worry”.
In the meantime her husband came, saw the situation and invited me to enter the apartment.
After few moments the woman “woke up” and told me,“ Please excuse me if I did not let you in immediately but I was very shocked to see you here, it is the first time…. you are a Hare Krishna right?”
“Yes it is, and yes I am” I answered back.
She continued,“ I am simply in love with Srila Prabhupada and His more than wonderful books.”
Then I asked which books she had and she showed me six books of S.P that she bought in a used books store. I presented to her the Caitanya Cairitamrta set and other introductory books that she immediately accepted.
I felt very encouraged after this because I saw the potency of the SKT movement and in particular of S.P. books. I used to say sometimes to the people I meet: “I know you do not read but take this book anyway because these are the only books with legs….” The only contact she had with Krishna Consciousness was Srila Prabhupada books. Actually, “They” are doing sankirtana we may be or not be there but S.P’s Books are there, and they’re the “Real Thing”.
Your Servant,
Anakadundubhi Das

Source:http://www.dandavats.com/?p=33530