The Sacred Texts tell us that without receiving mercy from the Spiritual Master and from the Supreme God it's impossible to overcome for good the egoistic attachment toward mundane things. In order to succeed, not only we need to have received divine benevolence, we must have kept it too.

In which way we can receive mercy? Firstly by seeking it ardently, and behaving consequently, by dedicating ourselves with diligence and faith to spiritual practices and so awaken Love and Awareness.

And in which way we can keep it? By offering it to others. Then and only then, through constant and coherent efforts toward achieving Bhakti in our lifespan, we will be increasingly able to discriminate reality from illusion, the essence from appearance, the eternal from ephemeral.

Mice see the cheese but not the trap. In the same way conditioned souls see the promises of pleasure in this world's things, but hardly can understand that this pleasure hides a trap. A mortal trap.

How to be detached from the world and its overwhelming beauties? How can we resist when we see something appealing, pleasing, good smelling and shining? We should think about it in connection to God. It is difficult to deny this world; the more we deny it the more we are attracted to it, risking to become hypocrites who refuse the world's attractions outwardly while inwardly craving them (Bhagavad-gita III.6). Therefore we should not refuse this material world's beautiful things, but to use them to serve God with Love, correlating them to our spiritual origin, and living them in the vision of eternity. Accordingly, in any circumstance of our life we can connect to the Lord and to our deepest spirituality. Even bitter experiences, the biting words we received, the mistakes we made, at the end can turn into gifts, only if we can learn from the lessons they offer us. Gratitude and appreciation can permeate everybody and everything appear in this world, because we make use of every experience to get closer to God.

This gratitude can be felt and can be expressed both when we receive "good things", and when we get "bad things", being conscious that the light of the day cannot be appreciated without the night's darkness.

As you would expect, it is necessary that we learn how to discriminate between vice and virtue, between good and evil, so we can choose once far all righteousness and be firm in sattva-guna, but also we must be aware that Reality is beyond. It is that pure spiritual dimension in which mundane good and evil are transcended, and they merge in the "sommum bonum": the supreme goodness beyond duality. And supreme goodness is unconditioned pure Love that change and purify everything. Such dimension can be reached when any desire we have becomes an offering to the Lord and all our perceptions are dedicated to His service.

By living in this perspective we will find treasures around each corner, hidden in any occurrence of our life. And we will walk toward death full of gratitude because we understood that by practicing Bhakti even death leads us to life.

Source:http://matsyavatara.blogspot.in/2013/09/school-of-life-how-to-learn-from-good.html

The following is an excerpt from a lecture given by Srila Prabhupada in London in 1969:

So our today prayer to Rādhārāṇī…We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means “all-attractive.” But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attracts Kṛṣṇa. So what is the position of Śrīmatī Rādhārāṇī? We should try to understand this today and offer our obeisances to Rādhārāṇī – Rādhe vṛndāvaneśvarī.

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye
Our business is “Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You.”

Rādhārāṇī is Hari-priyā, very dear to Kṛṣṇa. So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. If Rādhārāṇī recommends that “This devotee is very nice,” then Kṛṣṇa immediately accepts, however fool I may be. Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. Therefore in Vṛndāvana you’ll find all the devotees, they’re chanting more Rādhārāṇī’s name than Kṛṣṇa’s. Wherever you’ll go, you’ll find the devotees are addressing, “Jaya Rādhe.” You’ll find still in Vṛndāvana. They are glorifying Rādhārāṇī. They’re more interested, worshiping Rādhārāṇī. Because however fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa.

Otherwise, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁkaścid vetti māṁ tattvataḥ (Bg. 7.3). If you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great a devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī’s quality. Even Kṛṣṇa, although He says vedāhaṁ samatītāni, “I know everything,” still, He fails to understand Rādhārāṇī. Rādhārāṇī is so great.

Source:http://iskconofdc.org/our-prayer-to-radharani/

Verse 4.24: A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

When reading this verse today, my attention was captured by the word "offer". 

In one sense, the whole world revolves around offerings. Whether working or in school, we are constantly "putting forth something for consideration or acceptance". When we are applying for a job, we are offering our services and intelligence to work. When we enter into and maintain relationships, we offer our heart and emotions. 

In fact, one could say that every minute of every day is filled with offerings.

After all, it is one of the main functions of the mind. The mind is constantly putting forth ideas and thoughts as to how we can increase our happiness and minimize distress.

But the mind's offerings are often limited. Unless exposed to the culture of gratitude and selflessness, it can be difficult to comprehend the concept of "offering one's life in service." And that, ultimately, is what yoga is all about.

For some, including myself, contemplation of this "career path" can bring up a lot of insecurities and revelations as to where we place our faith and trust. Offering one's life in service, from the yoga perspective, is not just dedicating oneself to a job. It's about utilizing this life to realize who we really are and why we are here. That is - realizing that we are spiritual beings having a material experience. 

It requires deep introspection and a willingness to confront our frailties. It takes courage, proper guidance and support to realize that we are not in this world just to enjoy it but to learn from it. By being able to see the lessons that are ever present in all opportunities and experiences that we undergo, we start to learn that there is more to life than just satisfying the senses. It is then that the desire to go deeper burns stronger and we in turn can really start tuning into who we really are through the wisdom of great texts such as the Bhagavad gita. That knowledge, when realized, allows us to become empowered instruments to help others and affect positive change in this world.

But that first step requires a leap of faith to dig deep. Are you ready?

Source:http://gita-asitis.blogspot.in/2013/09/dig-deep.html

Dear devotees, please accept my obeisances;

All glories to Shrila Prabhupada and Shri Shri Radha Govinda Deva.

Jaya Shri Shri Nityananda Gauranga!

Jaya Shri Jagannath, Shri Baladeva, Subhadra Maharani Shrimati!

I hope to find you in good health and spiritually inspired.

Some days ago my dear disciple - Omkrishna Mataji - left the body and this mortal world and headed for the supreme eternal abode of Shri Krishna.

The two sons, daughters in law and grandchildren attended to her all the time in high spiritual consciousness, lovingly and with devotion.

Besides being herself a sincere devotee, Omkrishna Mataji had the great blessing in this life to live in a family of special devotees, all of them very dear to me.

One of her sons was next to her at the very moment she passed away, and has accompanied and sustained her by chanting uninterruptedly the Holy Names.

My most fervent prayers go to this disciple so dear to me, who was always cheerful, playful and joyful, who was so moved every time we met, and I’m also asking you to pray for her too.

I pray she can soon play happily in the company of Lord Krishna and His eternal companions and friends.

With deep emotion,

Matsyavatara dasa

Source:http://matsyavatara.blogspot.in/2013/10/the-great-departure.html

We are not free to live life just as we want to: prakrteh kriyamanani, gunaih karmani sarvasah, the bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature, Bhagavad-gita 3.27.

Rather, there is a script and this script is going along even though we have so many desires. In the middle of all that, “I want this, I want that. I want to be here, I want to be there. I want to do all these things.” But ultimately, the script will determine what we are allowed to do and what we are not allowed to do, where success will be and where failure will be. With time, we begin to realize more and more that things are not in our control because with time, we see in so many situations that we wanted things and it did not happen. We are controlled by the material energy, simply by circumstances.

Sometimes, we are successful and we are surprised. It was something very difficult and it worked; everyone says, “Wow, you did that very expertly.”

But actually the truth is, it just happened, somehow or other, it just happened and was successful. Other times, you work so hard, you know you worked so hard and it was just not successful, “It is just not logical. I’ve done it a hundred times and it worked a hundred times. Now it’s just not working; why not?”So like this, we are in the material world, depending on the arrangement of Krsna and who is providing things to us through the material energy.

Spiritual life is different. In spiritual life, you can be sure. In material life, you are never sure. You never know, you cannot be sure about anything in material life but in spiritual life you can be sure, actually. The result is guaranteed; it is certain.

When you engage in devotional service, success will be there, etavaj janma-saphalyam (CC Adi 9.24), if you want to make this life successful, dehinam iha dehishu (CC Adi 9.24), while we are now in this body, then use it in the service of Krsna. Then surely, it will be successful. This is the injunction of scripture.

Source:https://www.kksblog.com/2016/09/spiritual-guarantee/

Of course the dying always make us stop
those dying and those left behind
stuck in a time frozen into itself
as the everyday world disappears
and we are at once pushed into the present
and all that facing an ebbing life brings.

Life totters like a drop of water on a lotus flower
sparkling in it’s beauty while present
and then gone, in an instant
gone forever in that form it took
but not gone completely
the soul begins a new journey and we ask
where do we come from and
where do we go?
destiny is not arbitrary; we have a part to play
where we are now and what we do
makes the path ahead
who does not want to be free
from the chains of destiny that bind us
as this young man, a freedom lover,
is now bound to the hospital bed with tubes
and life keeping machines.

It’s a stark world we live in, merciless in it’s karmic clock
and we idle away the time thinking it will never happen to us
we are fools that live half lives
we need to wake up and sing another song
we need to let the caged bird fly
to know thyself in the quiet moments of lost love
and seek shelter within
we need to speak to the Lord in heart
and listen
for the wise are awake to the movements of the soul
and life is not lived until death has been around.

Source:http://iskconofdc.org/life-and-death/

Identity of Lord Chaitanya
By A. C. Bhaktivedanta Swami
Excerpted from Back to Godhead Magazine 1960 Vol. 3 Part 16

Shri Chaitanya Mahaprabhu is no other than the combined form of Sri Sri Radha and Krishna. He is the life of those devotees who strictly follow the footprints of Sri Srila Rupa Goswami.

Srila Rupa Goswami and Srila Sanatan Goswami both are principal followers of Sri Swarup Damodar Goswami who acted as the most confidential servitor and constant companion of Lord Sri Krishna Chaitanya Mahaprabhu whose name was known as Viswambhar in His early life.

And from Srila Rupa Goswami, Srila Raghunath Das Goswami comes as the direct disciple and the author of Sri Chaitanya Charitamrita i. e., Sri Krishna Das Kaviraj Goswami stands to be his direct follower.

From Goswami Krishna Das Kaviraj the direct disciple is Srila Narottam Das Thakur who accepted Viswanath Chakrabarty as his servitor. Viswanath Chakrabarty accepted Jagannath Das Babajee from whom Srila Bhaktivinode Thakore was initiated and Srila Gour Kishore Das Babajee the spiritual master of Om Vishnupada Bhaktisiddhanta Saraswati Prabhupad-the Divine spiritual Master of our humbleself.

The above is the chain of disciplic succession from Sri Chaitanya Mahaprabhu down to our humbleself. As such in this English Commentation of the Chaitanya Charitamrita there will be nothing new manufactured by our tiny brain. It will contain only the remnants of foodstuff that was originally eaten by the Lord Himself. Lord Shri Chaitanya Mahaprabhu does not belong to the mundane plane of three qualitative modes. He belongs to the transcendental plane (spiritual sky) which is beyond the reach of imperfect sense perceptions of a living being domiciled in the material sky. No living being including the highest erudite mundane scholar because of his residence in the material sky can approach the transcendental plane unless he submits himself to the transcendental sound transmitted from the far beyond spiritual sky and received through the aural sources in a receptive mood. In that mood only the message of Sri Chaitanya Mahaprabhu can be realised. As such everything that will be described here has nothing to do with any sort of experimental thought created by the speculative habit of an unrest mind. It is not a mental concoction but spiritual experience in fact which can be mentioned only by acceptance of the line of disciplic succession as described above keeping the transmission of sound in perfect order. Any deviation from that line will bewilder the reader in understanding the mystery of Sri Chaitanya Charitamrita which is a transcendental literature meant for postgraduate study of a student who has not only heard but also has realised all the essence of Vedic literatures such as Upanishad, Vedanta etc. and their natural commentations, Sri Bhagwat Gita and Srimad Bhagwatam respectively. This commentation of Chaitanya Charitamrta is presented for the study of sincere English scholars who are really seeking the Absolute Truth. It is not an arrogance of scholarship of a mental speculator but it is a sincere effort to serve the order of a Superior Authority whose service is the life and soul of this tiny effort.

There is not a bit of deviation from the revealed scriptures and anyone who is in the line will be able to catch up the essence of this book simply by the method of submissive aural reception.

The purport of the first part put up as an essay is as follows:-

There are in the beginning fourteen Sanskrit Slokas as it will appear in the text portion describing the Absolute Truth. The next three slokas in Sanskrit describe the three principal deities of Vrindaban namely Sri Sri Radha Madan Mohan, Sri Sri Radha Govinda Deva and Sri Sri Radha Gopinath Ji.
Out of the first 14 slokas, the first one is the symbolic representation of the Supreme Truth. And the whole of the first part is as a matter of fact devoted to this single sloka. In that description, relevant facts in the matter of the spiritual master all described. The spiritual Master is bifurcated into two plenary facts called by the names of initiator spiritual master and instructor spiritual master. Both of them are one and identical because both of them are phenomenal manifestations of the Supreme Truth. Then there are devotees who are divided into two classes namely, the apprentice and the passed. The Supreme Lord exists with innumerable beams and expansions. Such expansions are called incarnations of the potency, incarnation of the quality and incarnation of authority. They are therefore three in all. The Lord is described in His manifestive and pastimeous features. His potencies are described to be three principally. Such potencies are described as the consorts in the kingdom of God, the Queens of Dwarkadhama the highest of all of them are the damsels of Braja. Lord Sri Krishna and His different plenary portions are all in the category of the Lord Himself while His devotees are considered as eternal associates. As such the devotees are also His potencies. The potent and the potency being unavoidably one and the same thing they are fundamentally one. But the function of the two being differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested by diversity in one Unit. This philosophical truth in pursuance of the Vedanta Sutra is called ‘Achinta Veda Ved Tatwa’ or the conception of simultaneously one and different from the Absolute Truth. And in the later portion of this Chapter the transcendental position of Sri Chaitanya Mahaprabhu and that of Sri Nityananda Prabhu is described with reference to the above theistic facts.
The author of Sri Chaitanya Charitamrita has begun practically with a respectful obeisance unto the three deities of Vrindaban namely Sri Radha Madan Mohan, Sri Radhagovinda and Sri Radhagopinath ji. These three deities of Vrindaban are the life and soul of the Bengali Vaishnavas who have a natural aptitude for domiciling in Vrindaban and they are known as the Goudiya Vaishnavas. The Goudiya Vaishnavas who are strictly in the line of Sri Sri Chaitanya Mahaprabhu do worship the Divinity by chanting the Mantra composed of eighteen letters. Such chanting of transcendental sound belonging to spiritual sky is meant for developing a sense of transcendental relation with the Supreme Lord reciprocation of mutual affectionate mellows and takes on to achieve the desired success in loving service. The three deities mentioned above are the object of worship in three different stages of development and the followers of Sri Chaitanya Mahaprabhu scrupulously follow these principles of approach.

Goudiya means the Bengali. The part of land in India between the southern side of Himalaya Mountain and Northern part of Vindiya Hills is called Aryavarta or the land of the Aryans. This portion is divided into five parts or provinces called by the name of Pancha Gouda. Such divisions are called Saraswat (Kushmere Punjab), Kanyakubja (Uttar Pradesh encircling the city of Lucknow), Mudhya Gouda (M.P.), Maithila (Bihar and part of Bengal) and Utkal or Orissa. Bengal is called by some as Gouda Desha partly due to her forming portion of Maithila and partly because the capital of Hindu king Raja Lakshman Sen who was known as Gouda. Later on this portion of Bengal’s old capital came to be known as ‘Goudapura’ and gradually as Mayapura. The devotees of Orissa are called the Orias and in the same way the devotees of Bengal are called ‘Goudiyas.’ That is the summary history of the Goudiya Vaishnavas, and the devotees of the Southern India are known as Drabiras Devotee. As there are five provinces in the Aryavarta so beyond there is Dakshinatya which is also divided into five provinces called Pancha Dravirs. All four Vaishnava Acharyas as well as Sripad Sankaracharya of the Mayavad school all of them appeared in the provinces of the Pancha Dravir. Amongst the Vaishnava Acharyas, all of whom are accepted by the Goudiya Vaishnava, Sri Ramanuja Acharya appeared in the southern part of Andhra Desha at Mahubhutapuri. Sri Madhyacharya appeared at ‘Pajakam’ in the district of Mangolese near Vimangiri. Sri Vishnu Swami appeared at Pandya and Sri Nimbarkar appeared at Mengyerpattam in the extreme southern end. Sri Chaitanya Mahaprabhu for all practical purposes accepted the chain of disciplic succession of Madhyacharya. His line of Vaishnavas do not accept the Tatwavadis who also claim as descendant of Madhyacharya. To keep a clear distinction from them the Vaishnavas of Bengal call themselves as Goudiya Vaishnavas. Besides this, Shri Madhyacharya is known by another name called Sri Goudiya Purnanda. And therefore Madhya Goudiya Sampradaya is just the suitable name of the Goudiya Vaishnava.
Now coming again to the first fourteen slokas the author wishes to offer his obeisances to his spiritual master, the Vaishnavas or devotees of the Lord and to the Lord Himself. By doing so the author desires success in his great attempt. By remembering these three foremost guardians of success one can overcome all stumbling blocks in the path of devotional service. And as such one can achieve the desired object very easily.

Such auspicious functions can be ascertained in three different ways. The 1st one is to ascertain the object of worship, the second one is obeisances and the 3rd one is benediction.

Out of the 1st fourteen slokas, two only are meant for offering respectful obeisances to the object of worship particularly and ordinarily.
In the third sloka the object of worship is ascertained which gives us direction to the path of the Absolute Truth. In the four slokas the author offers his holy benedictions to the people in general by wishing the Divine Grace of Sri Chaitanya Mahaprabhu.
In the fourth sloka, the object of Sri Chaitanya’s appearance is superficially described. But in the 5th and 6th Slokas the confidential reasons of Sri Chaitanya’s appearance are distinctively described.

Therefore out of the fourteen slokas, six are devoted for delineating the Truth of Sri Chaitanya Mahaprabhu whereas from the 7th to the 11th slokas the truth about Sri Nityanand Prabhu is elaborately described. In the next two slokas, i.e., by the slokas Nos. 12 & 13, the truth about Sri Adwaita Prabhu is described. In the 14th sloka the summary is made as five Tatvas or five principal factors of the Absolute Truth.
The acts of auspiciousity are therefore chronicled in these fourteen slokas. And in the midst of such auspicious action, the object of worship is definitely ascertained.

Now the author wishes to offer his respects to all the readers and audience of Sri Chaitanya Charitamrita just in the manner of a humble Vaishnava before he makes a vivid analysis of each and every one of the above 14 slokas. After offering his obeisances to all the audience he requests them to hear him attentively what he says about Sri Chaitanya Mahaprabhu with reference to the context of revealed scriptures.
The first one of the above 14 slokas is described as follows:-

Vande Gurunisaabhaktani-
shamustavatarakan Tatprakash-
amascha tachahhakti Krishna
chaitanya Samgakam

Shri Krishna the Personality of Godhead enjoys by His six different potencies and expansions as follows:-

(1) Krishna Himself, (2) His incarnation, (3) His plenary manifestation (4) His devotees who act as two kinds of spiritual masters and (5) His different energies. The author offers his obeisance to all these six principles of the Absolute Truth.

The two spiritual masters are (1) the initiator and (2) the instructor. He is first of all offered respectful obeisances. There is no difference between the initiator and the instructors spiritual master. Although there is influence of functions of the two types of spiritual master, there is no difference in identity.

The instructor spiritual masters are the six Goswamins called by the name (1) Sri Rupa, (2) Sri Sanatan, (3) Sri Bhatta Raghunath, (4) Sri Jiva, (5) Sri Gopal Bhatta and (6) Sri Raghunath Das Goswami. The author accepts them as his instructor spiritual masters. By such acceptance it is specifically made clear that nobody should be accepted as a Goudiya Vaishnava who has no obedience to these six Goswamins. He therefore offers his respectful obeisances unto them.

He proceeds on further

to pay his respects unto those unalloyed devotees to which Sribas Thakur is the leading one. After this the author desires to pay his homage unto Adwaitaprabhu who is the plenary portion of the Lord. And then he proposes to make his obeisances unto Sri Nityananda Prabhu, counter manifestation of the Lord Himself.

Shri Gadhadhar Prabhu is the eternal energy of the Lord Himself and the author offers his obeisances unto Him with all respects.
Shri Krishna Chaitanya Mahaprabhu is the Personality of Godhead Himself and this author offers his obeisance more than thousand and one times at His Lotus feet.

The above is the process of approaching the Supreme Lord by gradual appreciation. That is the way of devotional service. If anyone desires unalloyed devotional service, one must keep his aim for associating with the devotees of Shri Krishna. By the association of the devotees only, a conditioned soul can achieve a taste for such transcendental love. By such association of devotees only one can revive his eternal relation with Godhead in His specific manifestation as well as in the specific transcendental mellows which one has eternally imbibed in him. If any one of such neophyte devotees wants to know more about the Supreme Truth Sri Krishna such fortunate devotee takes shelter of one or more than one spiritual masters and submissively enquires from them in the science of devotion. There are two ways of understanding the truths about Sri Krishna. A devotee who is already attracted by the Name, Form, Quality etc. of the Supreme Lord may be directed to the specific manner of devotional service without wasting time in the matter of logical approach. The expert spiritual master knows well how to engage one’s energy in the matter of transcendental loving service of the Lord and thus according to the devotees special tendency, he is engaged in the species of devotional service. The initiator spiritual master is one only because in the scriptures acceptance of more than one initiator spiritual master is always forbidden. But there is no limit for accepting a number of instructor spiritual master. Generally a spiritual master who constantly instructs a disciple in the matter of spiritual science becomes the initiator spiritual master later on.

We should always remember that a person who is reluctant to accept a spiritual master for initiation is sure to become baffled in his endeavour to go back to Godhead. Such person who is not properly initiated may present himself as a great devotee but in fact he is sure to encounter many many stumbling blocks on his way of progressive march towards spiritual realisation and the net result is that he has to continue the term of his material existence without any relief. Such helpless person is compared with a ship without a rudder as such a careless ship cannot reach her destination. It is imperative therefore to accept a spiritual master if at all anyone desires to gain the favour of the Lord. Service of the spiritual master is essential in this matter.

If there is no chance of directly serving the spiritual master, then the devotee does serve him by remembering his instructions only. There is no difference between the spiritual master’s instructions and the spiritual master himself. In his absence, therefore, his words of direction shall be the guide of the disciple. If a man thinks that he is above all suspicion and therefore there is no need of consulting any other else including the spiritual master, he becomes at once an offender in the lotus feet of the Lord and an offender can never go back to home back to Godhead. It is imperative also that a seriously inclined person must accept a bonafide spiritual master in terms of the Shastric injunction and give up the company of a pseudo spiritual master in terms of social usages and hereditary or customary and ecclesiastic conventions.

Srila Krishna Das Kaviraj Goswami is one of the authorised spiritual masters and as such he teaches us worship of Sri Chaitanya Mahaprabhu along with His all constant associates. Such associates are principally six such as (1) Guru or the spiritual master (2) Isabhakta or the principle of servitorship (3) Isaprakasa or the principle of manifested Godhead (4) Isavatara or the principle of incarnations of Godhead (5) Isasakti or the principle of potency of Godhead and Isaswarupa or the principle of Supreme Lordship in Person.
These principles are adored at once by chanting the following transcendental sound namely-

Sreekrishna Chaitanya
Prabhu Nityananda.
Sree Adwaita Gadhadhar
Sreebasadi Gour Bhakta-Vrinda.

In this arrangement Shrikrishna Chaitanya is the Personality of Godhead Himself and Shri Nityananda is manifested Godhead available to everyone and all without any distinction. As such He is the original spiritual master as well. All spiritual masters therefore must be as good as Shri Nityananda Prabhu without imitation. The followers of Nityananda Prabhu both in theory and practice are all descendants of the Lord. The family of Nityananda Prabhu is not fixed up in a particular type of flesh and blood or the bones ever. Shri Nityananda Prabhu does not belong to any ingredients of the mundane world. There is no difference between His body and self as ordinary living being. It is an offense therefore to bring in Nityananda Prabhu to the characteristics of mundane plane and falsely claim to become His flesh and blood. Anyone following the instructions of Shri Nityananda Prabhu and duly authorised by an Acharya can perform the duty of bonafide spiritual master. Such spiritual master is intimately connected with Shri Nityananda Prabhu but he can never claim to be identical with Him although he is no lesser than Him in the matter of spiritual mastership.

Shri Adwaitaprabhu is the incarnation of the Personality of Godhead, Shri Gadhadhar Prabhu is His Internal Potency and Shri Nivas Prabhu is the Chief of His innumerable devotees and servitors. The external potency of Godhead is called Maya who can never stay as intimate associate of the Lord as much as darkness cannot remain in the presence of light, although darkness has no independant existence without light. Darkness is an illusion and temporary cover of the light.

The relation of a disciple with his spiritual master is as good as his relation with the Supreme Lord. The spiritual master shall always represent himself as the humblest servitor of the Personality of Godhead but the disciple must look upon him as the manifested representation of Godhead. The author of Shri Chaitanya Charitamrita explains this fact very nicely in a number of Payars (Sonet). He says that according to the tenets of authoritative scriptures the spiritual master is equal in position like Shri Krishna because he bestows mercies upon his disciple.
A spiritual master is not therefore an enjoyer of facilities offered by a disciple but on the contrary he (the spiritual master) is a constant servitor as the parents are to their children. Without the most attentive service of the parents no children can grow up to a manhood and similarly without the care of the spiritual master nobody can rise up to the plane of transcendental service.

In the Sreemad Bhagwat (SB 11.17.22) Srikrishna the Personality of Godhead instructed Shri Uddhava as follows:

“My dear Uddhava, you can accept the spiritual master as Myself. You should not, as a matter of fact, consider the spiritual master as an ordinary man and thus belittle his personality. Guru or the spiritual master represents all the dominating gods.”

As we have already discussed the two principles of spiritual master namely the initiator spiritual master and the instructor spiritual master are one. So Srila Kaviraj Goswami says that the instructor spiritual master is as much a bonafide representative of Srikrishna, because Shrikrishna Himself also teaches us as instructor spiritual master from within and without. From within He teaches us as Paramatma our constant companion and from without He teaches us as it is in the Bhagwat Geeta and so also as the instructor spiritual master.

The spiritual master is called Acharya or the transcendental professor. Such professors of spiritual science initiate the disciple in the studies of spiritual science and the ceremony observed in this connection is called Upanayan or to bring one nearer the spiritual master. One who cannot be so brought nearer to the spiritual master is indicated as sudra who remains without any sacred thread. The sacred thread hanging on the body of a Brahmin, Kshatriya and Vaishya is the symbol of such initiation by the spiritual master and the thread is not worth even a pie if the same is put on as a matter of boasting a high parentage. It is the duty of the spiritual master to initiate the disciple by thread ceremony and after such Samaskara or purificatory process, the spiritual master begins to teach the disciple Vedas. A Sudra born man is not debarred from such spiritual initiation but he must be approved by a spiritual master who is authorised to award the right of becoming a Brahmin, if he at all finds the disciple to be perfectly in order. Such spiritual master can be bonafide only if he has himself a perfect knowledge of the Vedic shastras and he himself is accustomed to abide by the injunctions of the Shastras. Specific description of this spiritual mastership as well as the sign of bonafide disciple are described both in the Manu Samheeta (2.140) as also in the Vayu Puranam.

In the Srimad Bhagwatam also (S.B. 11.29.6) Shri Uddhava Ji, after hearing from Shri Krishna all necessary instruction about Yoga, said, “Oh my Lord! transcendental poets or experts in the spiritual science cannot express their indebtedness unto You even though they are endowed with a prolonged life of a Brahma. They are so unable because nobody can estimate the volume of Your mercy which You manifest in the shape of a spiritual master from without and as the super soul from within; all for dissipating the unfavourable conditions of a living being and for revealing Yourself in his pure heart.”
In fact the Personality of Godhead out of His immense compassion only reveals Himself as the spiritual master. Therefore in the dealings of an Acharya there is nothing except a servitorship attitude on behalf of the Personality of Godhead. He is the Supreme Personality of Servitor Godhead. Therefore if any person poses himself as an Acharya without such servitorship attitude, then he will be considered as offender and such offensive attitude cannot be a qualification of the Acharya. Cent percent servitorship attitude of an Acharya makes him a bonafide manifestation of the Supreme Lord and a real representative of Shri Nityananda Prabhu. Dissatisfied by an attitude of sense-gratification by mundaner one criticizes a real Acharya, dictated by envious temperament. But a bonafide Acharya is nondifferent from the Personality of Godhead and therefore to maintain an envious attitude toward an Acharya is to envy the very Personality of Godhead producing a subversive effect in the matter of transcendental realisation.

As mentioned above a disciple shall always behave with his spiritual master as manifestation of Shri Krishna. But at the same time it would be remembered always that a spiritual master cannot imitate or is authorised to imitate every one of the transcendental pastimes of Shri Krishna. False spiritual master poses himself as identical with Shri Krishna in every action and exploits the sentiments of an innocent disciple in various ways. The impersonalist only can mislead the disciple that the spiritual master is identical with Krishna in every respect as such impersonalist desire ultimately to become one with Him. The real philosophy is Achinta Vedaved Tatwa which establishes everything as simultaneously one and different from the Personality of Godhead. That is the real position of a bonafide spiritual master. Srila Raghunath Das Goswami confirms this fact and says that we should always think of the spiritual master in terms of his intimate relation with Mukunda (Srikrishna). Srila Jiva Goswami, in his Bhakti-Sandarva (216), has clearly defined that a pure devotee’s observation of the spiritual master and that of Lord Shiva as one with the Personality of Godhead is estimated in terms of their becoming very much dear to Him (the Personality of Godhead) being identical in all respects. Following the footprints of Srila Das Goswami and that of Srila Jiva Goswami later Acharyas like Srila Viswanath Chakrabarty has also confirmed the same truth in his celebrated prayers on the spiritual master that the spiritual master is accepted as identical with the Personality of Godhead in all the revealed scriptures but he is so accepted for his becoming very much dear and confidential servant of the Lord. The Goudiya Vaishnavas therefore worship Srila Gurudeva (the spiritual master) in that light of being the servitor Personality of Godhead and in all old literatures of devotional service or in the songs of Srila Narottamdas Thakur, Srila Bhaktivinode Thakur or any other unalloyed Vaishnavas the spiritual master is always considered either as one of the confidential associate of Sreemati Radharani or the manifested representation of Srila Nityananda Prabhu.

A spiritual master who has to teach in the matter of transcendental science cannot be a mannerless and senseless deviated person. A mannerless person deviated from the truths of spiritual science cannot be designated as the bonafide Acharya. The Acharya spiritual master is divided into two as (1) liberated soul fully absorbed in meditation of devotional service and (2) as the invoker of spiritual consciences of a man by means of relevant instruction. The science of devotion is divided in respect of (1) the object of worship and (2) the means of worship. The Acharya who is authorised to deliver Krishna in the true sense of the term enriches the disciple with full spiritual knowledge and thus awakens him in the act of devotional service. To become initiated by the spiritual master means the beginning of submissive aural reception of transcendental instructions and thus to awaken him in the practical service of Vishnu. This procedure of devotional service is known as Avidheya or actions which one is duty bound to do, the initiator spiritual master is the Personal manifestation of Shri Shrila Madan Mohan Vigraha while the instructor spiritual master is the Personal representation of Shri Shrila Govinda Deva. Both these deities are worshipped in Vrindaban. Shrila Gopinath ji is the last attraction of spiritual realisations.

In the Bhagwat Geeta (Bg. 10.10) it is clearly stated as how Lord Shrila Govinda Deva instructs his bonafide devotee. He says that persons who are constantly engaged in His transcendental loving service are awarded by Him an attachment for Him by enlightenment of theistic knowledge. And by this awakening of Divine Consciousness the devotee is enabled to relish the specific transcendental mellow in which he is eternally related.
This awakening of Divine Consciousness is awarded to such persons only who are convinced by devotional service about the transcendental nature of the Personality of Godhead. They know that the Supreme truth is the one without a second all Spirit and powerful Person full with senses transcendental and from Him everything is generated. He is the fountain Head of all emanance. Such pure devotees are always merged in the knowledge of Krishna and being absorbed in Krishna Consciousness the pure devotees exchange thoughts and realisations like big scientists exchange their views and result of researches in scientific academy. By each exchange of thoughts in regard to Krishna gives pleasure to the Lord and as such with pleasure only Sri Krishna favours them with all enlightenment. The maxim in English ‘God helps them so to help themselves’ is also appreciable in this transcendental realm.

There are many such instances in the scripture about the Personality of Godhead’s action as the instructor spiritual master from within. He was the instructor spiritual master of Brahma the original living being of the cosmic creation. When Brahma was first created within this universe he was overwhelmed with and as to how he could apply his creative energy to decorate the whole cosmic situation. At first there was only sound and it resounded with the word ‘Tapa’ or to take trouble for spiritual realisation. One should voluntarily accept all sorts of troubles for spiritual realisation refraining from sense enjoyment. That is called ‘Tapa.’ The sense enjoyer can never realise God and His science. When Brahma thus initiated by Shri Krishna engaged himself in ‘Tapasya’ or in the acts of transcendental realisation, he was by the pleasure of Vishnu able to visualize the transcendental world in spiritual sky known as Vaikuntha. Modern science can affirm this statement by its several discoveries like radio electrons, television, automation, transmission of radio messages etc. But the science which was applied in the painstaking of Brahma the original father of mankind was still more subtler than modern science and in time the material scientist may be able also how we can communicate with the Vaikuntha world which is far beyond the material sky. When Brahma was able to enter into the Vaikuntha world, he enquired about the potencies of the Supreme Lord and the enquiry was met by the Personality of Godhead in six consecutive statements. They are as follows and they are exactly the instructions from the Personality of Godhead as the Supreme spiritual master (Bhagwat 2.19.30-35).

(1) Transcendental knowledge about Shri Krishna is deeper than the impersonal knowledge of Brahman. Such knowledge is not only related with the fame and Personality of Shri Krishna but also it includes all other knowledge which are all related with Shri Krishna. There is nothing in existence which is not related with Shri Krishna. In a sense there is nothing except Shri Krishna and yet nothing is Shri Krishna except His Primeval Personality of Godhead. All these knowledges make a complete transcendental science. And Vishnu wanted to give Brahma the full-fledged knowledge of all about them. The mystery of this transcendental knowledge eliminates in personal attachment for the Supreme Lord with a resulting effect of detachment for everything non-Krishna. And there are nine different transcendental means for attaining this stage which are substantiated by the submissive process of ‘hearing, chanting, remembering, serving the lotus feet, worshipping, praying, assisting, fraternising and sacrificing everything for Him.’ These are different parts of the same devotional service which is full of transcendental mystery. The Lord said to Brahma that He was pleased upon Brahma and by His Grace only the mystery was being opened.

(2) The mystery is about His Personality and His transcendental Personal Form. The mystery is about the symptoms of His Form which is distinct from any form of mundane elements. The mystery about His immemorable forms as Shyamsunder, Warayus, Rama, Gour Sunder and His colour of the form namely whitish, yellowship, reddish, and cloudish. The mystery is about His qualities as responsive Personality of Godhead to the pure devotees and impersonal Brahman to the dry speculators. His uncommon activities like lifting of the Govardhan Hill, marrying as many as sixteen thousands of Queens at Dwaraka or to enter into Rasa Dance with the damsels of Braja expanding Himself in as many forms as there were the damsels. And many many other uncommon acts of which only one aspect of scientific knowledge is presented in the body of the Bhagwatgita so widely read and adored all over the world by all classes of scholars with as many interpretations as there are the number of empiric philosophers. Thus He disclosed Himself in all the above mysterious aspects. The truth was revealed to Brahma by the process of descending knowledge without any help of the ascending process. His mercy descends from Him to a devotee like Brahma or from Brahma to Narada and from Narada to Vyasa and Vyasa to Sukhdeva etc. in the bonafide chain of disciplic succession. We cannot discover the mystery by any of our mundane endeavour but it is opened only by His Grace to the proper devotee. And there are different stages of such devotees. The mystery is gradually opened in the proportion of gradual process of development of service attitude. In other words, the impersonalists who simply depend on the strength of their poor fund of knowledge by a speculative habit without any submissive service of hearing etc. as mentioned above, cannot penetrate into that mysterious region of transcendence where the Supreme Truth is a transcendental Person without a tinge of material elements. Discovering the mystery means eliminating of the impersonal feature realised by a common class of servitor.

(3) In the course of disclosing the mystery of transcendental Personality of Godhead, the word ‘Aham’ is deliberately used. This ‘Aham’ word is extensively used in the Bhagwad Geeta also which is the preliminary study of Shreemad Bhagwat. Impersonal feature of the Absolute Person is called Brahman is clearly explained in the Bhagwat with emphasis on the word ‘Aham.’ The Lord is never a created being of the cosmic manifestation. He exists prior to the creation of this material world. The impersonal Brahman or the inexplicable unknown are all subordinate to the transcendental person. And after the annihilation of this cosmic creation He shall exist eternally. In the Srutis or Vedas the same truth is explained in the following words namely, “There was Vasudeva only before creation and there was neither Brahma nor Shankara.” “Only Narayana was there and none else including Brahma and Rudra” etc. His existence means His Name, Fame, Form, Qualities, Paraphernalia everything. The king is there means the king is there with all his associates and aristocracy. The king is never alone. When the name of the king is uttered, all his estates and para- [this article ends here – Ed.]

Source:https://theharekrishnamovement.org/2016/09/23/identity-of-lord-chaitanya/

Always Engage in Lord’s devotional service is the prayer of every devotee utter to the Lord. In every circumstance, devotees beg that they could serve the Lord. As Srila Prabhupada mention in his letter that “Simply pray to Krsna that you may be able by His grace to serve Him nicely. Our prayer of the Hare Krsna mantra means addressing Radha and Krsna for being engaged in Their service. Hare Krsna means, ‘O Hare, O Radharani, O Krsna, please engage me in Your service so that I can get relief from the service of maya.’ (SPL to Subala dasa, 8th July 1969). Lord Krishna will answer every humble prayer of His devotees. Devotees in Indonesia got their prayers answered.

“Krsna will be pleased to shower His blessings upon you. He is very kind to sincere souls, and He gives intelligence from within to sincere devotees. We require only to become sincere in the service of the Lord, then everything is there ready for our convenience.” (SPL to Jaya Govinda, 8th February 1968)

The massive combined Jagannatha Ratha yatra in three in different places of Indonesia made the devotees think of no other thing except how to make the ratha yatra success in any circumstances. All the three Ratha yatra was done on the same day in Probolinggo, East Java and Lampung, August 29, 2016, and within less than a week, September 4, 2016, the devotees also did Ratha yatra in Jember East Java.

Rata yatra in Probolinggo was done in commemorating the Independence Day of Indonesia. The government always invited the devotees to participate in the cultural parade. The devotees also prepared the parade nicely. The chariot was decorated with beautiful flowers. A ton of oranges was prepared to distribute to the people in Probolingnggo who were lucky seeing the Lord in the parade. Devotees who stayed in Bali, Lombok and another part of Central and East Indonesia came to Probolinggo by bus. The parade started at one in the afternoon when the sun was slightly over the head. This time, devotees also observed Ekadasi Vrata. The Hare Krishna Mahamantra filled the atmosphere and the graceful movements of the dancers captured the eyes of the people. They were joyful to see and received the maha prasadam. The hot weather made some dancer collapse on the parade. They could not stand of the heat of the sun, but they were still enthusiastic to participate in the parade until the finish. Arriving on the finish line the devotees honored prasadam and they took rest and some of them talked about the Ratha yatra. Meanwhile, hundreds of kilometers to the west, exactly in Lampung devotees also have a stunning Ratha-yatra. Devotees in Lampung prepared the parade joyfully. This was the second rath yatra in Bandar Lampung city, the capital city of Lampung. The parade attracted a lot of crowds of people. The Ratha yatra was started by offering bhoga to the Lord and then coconuts were offering to invoke auspiciousness and also as the sign that the ratha yatra was started. The devotees then started to pull the chariot of Lord Jagannatha.

Jagannath went to the main road of Lampung where many people already waiting. Like a great parade of the Lord in the past, two elephants led the parade. It was entering the pastime protocol of the Lord in past. The elephant, army and girls with special ornament and the last the Lord on the chariot pulled by the devotees who sang and dance in front of the chariot made, it looked like another place beyond this world. After an hour’s parade, the chariot arrived in the finished line and devotees sang a prayer of Narasimha Deva for the protection given.

A day after Ratha-yatra in Probolinggo the social media group was surprised by the news that there would be ratha yatra in Jember on September 4, 2016. It made all devotees exited. They started to collect donation and the Adiprana prabhu as the coordinator of transportation organized 2 buses for the devotees and within a short time, all seats were sold out. Srila Prabhupada stated in his letter that “The faith increases in Krsna consciousness by our voluntary increase of serving Krsna. Serving Krsna is unlimited and He can accept our unlimited service, and award us unlimited transcendental pleasure in the unlimited service of the Lord. That is the meaning of unlimited.” (SPL to Brahmananda, 20th February 1968). A day before the ratha yatra the devotees headed to Jember. The devotees arrived in Jember in the morning. The preparation was made. The pujari dressing the Lord, the other devotees decorated the chariot. This time, the chariot was new. A fire sacrifice was made to purify the chariot and also for the success of the Ratha yatra. The Ratha yatra was done in the district of Umbul Sari. The devotees joined with the local community to participate in the euphoria of the Indonesia Independence Day. The devotees pulled the chariot for about 5 kilometers. Along the parade line, both sides was full of people. The devotees sang Hare Krishna Mahamantra along the parade. The gopis dancer danced in front of the Lord’s chariot for the satisfaction of the Lord. Some devotees distributed prasadam and a group of book sankirtan distributed Srila Prabhupada book. The sky was clear and no cloud hang in the sky, it made the weather so hot. But the heat of the sun could not fade the spirit and the cheerfully of the devotees. Arriving at the end of the parade the devotees got glasses of fresh guava juice. Then they returned to the temple in Jember. Finishing their noon activity the devotees then honored prasadam before returning to Bali with a blissful feeling.

“I am so much satisfied with your successful performance of Ratha-yatra festival and I am awaiting to see similar festivals in all our other centers, including one in the prospective London center.” (SPL to Gurudasa, 16th July 1968)

We would like to take this opportunity to thank HH Bhakti Raghava Swami for his blessings and encouragement which were so essential for the devotees. Our ever grateful obeisances are due to HH Kavichandra Swami and HH Ramai Swami, the GBCs of Indonesia, for their support and guidance to always looking for new avenues for sankirtan. Our humble obeisances to HH Subhag Swami for always reminding us of the importance of the Sankirtan movement of Mahaprabhu and inspiring us with the dedication of Sriman Jayananda Prabhu, for bringing us closer to Srila Prabhupada and keeping us united in a family of ISKCON. Our gratitude to all Lampung devotees, Probolinggo devotees and Jember devotees who worked hard for the success of the festival.

Jay Jagannath, Baladeva, and Subadra Devi.

Jay Srila Prabhupada.

Source:http://www.dandavats.com/?p=31630

The influence of the devotees on American culture is clearly shown in this mid-1980’s TV Guide ad for an ABC channel 7 news report by Dr. William Rader called ‘Krishna’s Kids’. 
The ad’s illustration was based on an iconic painting by American painter Norman Rockwell for the cover of the June 4, 1921 issue of the Saturday Evening Post.(https://goo.gl/yPkDlb)

Source:http://www.dandavats.com/?p=31635

We would like to cordially invite you for the occasion of Sri Sri Jagannath Rath Yatra on 17th October,2016 (Monday) in Mathura Dham. It is located about 11 kilometers, a short bus or auto-rickshaw ride from Vrindavan Dham.
ISKCON Vrindavan (Namhatta) is organizing this grand Rath Yatra festival in Mathura to celebrate the 50th anniversary of ISKCON. The event co-ordinates with the 2016 Braja Mandal Parikrama with the parikrama devotees gathering in Mathura that very day to attend the festivals. We are expecting more than 500 foreign devotees from different countries and 4000 ISKCON devotees from various parts of India.
We offer this open invitation and humbly request devotees to participate in this Rath Yatra. We want your kind and auspicious presence to grace the occasion.
Last year’s Rathayatra featured His Holiness Gopal Krsna Maharaj and His Holiness Lokantha Maharaj. They commented they have been to so many Rathayatra festivals but found it remarkable to bear witness to such a warm hearted reception of the Lord. They said never before in their lives have they seen so many flowers. In an image reminiscent of Krsna Book, the roads were rivers of petals as the local residents rained flowers from the buildings. Such was the devotion of the residents of Mathura that even the local students of Muslim colleges greeted the Lord with handfuls of flowers. 
Numerous locals spontaneously set up welcome stalls to offer refreshments to all in participation and also bhoga offerings bedecked with rangoli decorations. The transcendental prasadam of Lord Jaganatha was distributed to all living entities in attendance.
News reporters were delighted to offer coverage of the event. It was a wonderful preaching opportunity for the many devotees of the Lord from many parts of the world leading and participating in kirtan. So large was the event that there was four separate kirtan parties with sound systems. Afterwards there was a cultural presentation of dance, drama and lectures by His Holiness Gopal Krsna Maharaj, His Holiness Lokantha Maharaj, His Holiness Nava Yogendra Maharaj, His Holiness Subhag Maharaj, His Grace Dina Bandhu Prabu (ACBSP), His Holiness Bhakti Anugrah Janardhan Maharaj, His Holiness Bhakti Asraya Vaisnava Maharaj, His Holiness Probodananda Saraswati Maharaj and a special appearance by Phuldol Maharaj (head of Catur Sampradaya)
Lecture on SB 6.1.15 – London, August 3, 1971: : Yes, this is meant for the devotees of the Kṛṣṇa, or those who are in Kṛṣṇa consciousness. But with the Kṛṣṇa consciousness people, others also can take the advantage. But if anyone sincerely sees the Ratha-yātrā festival and understands how Kṛṣṇa visited Kurukṣetra along with His brother and sister, that is very nice. That is Kṛṣṇa consciousness.
This year’s Rath yatra promises to offer the same unique experience. Please take advantage of this opportunity to pull the Rath Cart of the Lord in a land rich with the spiritual heritage of the Lord’s devotional service.

Source:http://www.dandavats.com/?p=31637

According to the Bhagavad-gita, one’s activities can either be in goodness, passion, or ignorance. 
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature. 
Bg. 18.40
Teachers will be affected by the modes of nature. Their style of teaching and discipline will, therefore, also be affected. In this chapter we analyze how the spectrum of discipline techniques are influenced by the three modes of material nature. This analysis is meant to remove common roadblocks to discipline and thus facilitate teachers, especially less-experienced teachers, in quickly attaining a well-disciplined teaching and learning environment.
Teaching in the Mode of Ignorance
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance. 
Bg. 18.25
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating, and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
Bg. 18.28
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
Bg. 18.32
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance. 
Bg. 18.39
* * *
A teacher in ignorance is angry and violent. He forces students to comply with his wishes, but he is completely blind to how his actions affect the Krishna consciousness of the students. Such ignorant actions, from beginning to end, cause suffering for both teacher and student. The choices such teachers make and the results of those choices will always be incorrect. Insults to students will abound from his lips. 
A teacher’s hostility is a product of the mode of ignorance. A hostile teacher gets his own needs met, but at the expense of disrespecting or ignoring the needs of his student. Such a negative, iron-fisted approach has at its base a philosophy that “being tough” on the students is for their own good. A hostile teacher plans what to do if the children do not follow his rules, but when rules are actually broken, the hostile teacher ignores his pre-ordained consequence and deals with the offense in a whimsical, albeit iron-fisted manner. He divides the students into friends and enemies; those who surrender are rewarded, and those who do not are berated, intimidated, and abused.
A hostile teacher may feel he has no choice, and that the inappropriate behavior of his students forces him to act in an excessively sarcastic or violent manner. Nevertheless, such teaching, immediately and for the future, injures his own Krishna consciousness and the Krishna consciousness of his students. 
And that happiness which is blind to self-realization, which is delusion from beginning to end . . . is said to be of the nature of ignorance. 
Purport: For the person in the mode of passion there might be some kind of ephemeral happiness in the beginning and at the end distress, but for the person in the mode of ignorance there is only distress both in the beginning and at the end. 
Bg. 18.39
Teaching in the Mode of Passion
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion. 
Bg. 18.24
That worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure and moved by joy or sorrow, is said to be in the mode of passion.
Bg. 18.27
O son of Ptha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action which should not be done, is in the mode of passion. 
Bg. 18.31
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion. 
Bg. 18.38
* * *
A teacher in passion takes personal offense if his students do not obey him or others do not appreciate his methods. He works hard, but his moods change according to the results of his work. He is envious of teachers who obtain better results. He cannot distinguish what is truly best for his students, and he often prompts them into action with the lure of short-term pleasures. These dealings are sweet in the beginning, but as they neglect the ultimate good of the students, they eventually become as bitter as poison. 
Although it may be temporarily easier and more pleasing to the senses and mind to avoid confronting the inappropriate behavior of students or to neglect following through with consequences such non-assertive avoidance leads, in time, to an increase in disruptive behavior in the classroom. 
That happiness which . . . appears like nectar at first but poison at the end is said to be of the nature of passion.
Bg. 18.38
* * *
Teaching in the Mode of Goodness
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
Bg. 18.23
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
Bg. 18.26
O son of Ptha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
Bg. 18.30
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. 
Bg. 18.37
* * *
A teacher in goodness is regulated, self-controlled, and tolerant. He is not attached to the results of his efforts and dutifully teaches without wavering in success or failure. He naturally knows what actions his students should take, and he is able to clearly communicate them to his students. His strictures may at times be difficult, like poison, for his students; but in the end, the results are as sweet as nectar. Assertiveness is one quality of a teacher interacting with his students in the mode of goodness. An assertive teacher explicitly instructs his students in clear terms. He clearly explains what will happen if the students do not comply with his instructions, and he consistently follows through with those consequences if non-compliance occurs. 
Although consistently dealing in an assertive way with students may not be easy, it nevertheless produces effective classroom discipline. 
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. 
Purport: All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life. 
Bg. 18.37
* * *
Of course we recommend teaching in the mode of goodness, but to remain consistently in the mode of goodness is not easy. 
Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy. 
Bg. 14.10
On a good day, or during good parts of a day, teachers act in goodness, and on a bad day, they act more in passion or ignorance. We will now delineate the characteristics of teaching in ignorance (hostility), passion (non-assertiveness), and goodness (assertiveness). My goal in doing this is to help teachers become more aware of their tendencies so they can more consistently teach from the mode of goodness.
Hostility
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
Bg. 18.32
A hostile teacher does exactly the opposite of what is required to help his students become Krishna conscious. His response to his students’ behavior may “get the rules followed,” but ignore the physical, emotional, and Krishna conscious needs of the children. Hostile teachers are generally angry, negative, and condescending. Their students understand: “He doesn’t like me,” or, “He thinks there’s something wrong with me.” 
Discipline is viewed as retaliation, not Krishna conscious training aimed at molding the students’ behavior. How the discipline will affect the students’ attitude towards Krishna consciousness is not considered. 
What is important is the “battlefield” of the classroom, and the hostile teacher’s mandate to “win at any cost.” Anger, unkindness, yelling, screaming, and violence are the hostile teacher’s weapons of retribution.
When a hostile teacher responds to a student’s inappropriate behavior, he:
1. puts down the student with an ad hominem statement, which blasphemes the student but doesn’t clearly communicate what the teacher wants.
“Of course you don’t understand! You never listen!”
“How many times do I have to yell at you in one day?”
“Why don’t you act your age!”
2. expresses his negative value judgment of the student.
“You really are a space case!”
“What you did was really stupid.”
“Acting like a demon again, aren’t you?”
“I’ve never seen a student as lazy as you!”
“You’re really a rascal, aren’t you?”
“Quit acting like a five-year-old.”
Usually both “put-downs” and negative value judgments are expressed in an angry voice. They are also often expressed in front of a student’s friends. 
3. uses or threatens consequences which are overly severe.
“If you do that again I’ll kill you!”
Or more legal, but neither effective nor practical:
“I’ll take away your sweets for a week!”
“You’ll lose your free time for a month!” 
Excessive consequences are obviously difficult to enforce, and usually the hostile teacher will not even want to enforce them when his anger cools. 
4. physically responds with anger by smacking, pulling a student’s hair, squeezing his arm, cheek, shoulder, or neck and the like.
* * *
These frustrated responses are meant to hurt the student, not reform him. Teachers, of course, do not enjoy hostility. They act in that way only out of frustration or out of fear of losing classroom control. 
Hostile teachers are quickly seen as “the enemy” by students. Thus the students adopt whatever practices they can lying, cheating, feigning illness to avoid the violent consequences of a confrontation with a hostile teacher. 
The classrooms of hostile teachers are usually camps of hostility, with the smaller being the victims of the bigger as the students emulate the model of their teacher. Berating, belittling, teasing, poking, and fighting characterize the student-to-student interactions. 
Non-Assertiveness
That understanding which cannot distinguish between religion and irreligion, between action that should be done and action which should not be done, is in the mode of passion. 
Bg. 18.31
Non-assertiveness in a teacher is born of the mode of passion. A non-assertive teacher does not clearly communicate to his students what he wants from them. If he does, he does not back up his words with appropriate action. He is often uncomfortable confronting his students’ inappropriate behavior. Such a teacher is unsure of himself and his abilities, and he feels basically powerless to deal with the behavior of some of his students. Students quickly become aware of the teacher’s lack of confidence, and some students take advantage of this whenever they can. Non-assertive teachers are frustrated with the uncooperative spirit of their students. 
The frustration he experiences is his own fault. He neither clearly informs his students when they act inappropriately, nor encourages them when they act appropriately.
When confronted with a student’s misbehavior which should immediately be stopped, he instead says:
“I want you to really try to stop stealing.” (make an effort)
“You had better think before you act so foolishly!” (think before acting)
“You cut down on your foolish behavior immediately!” (improve) 
“You should be feeling terrible about your stealing.” (feel repentant) 
“Don’t let me ever catch you stealing again!” (don’t get caught)
“You should learn that if you want something, stealing isn’t the way to get it!” (learn appropriate behavior)
“Why are you always in trouble for stealing?” (discuss reasons) 
These statements demand only intermediate, vague changes in the student’s behavior. Although these intermediate goals are well-intentioned, they don’t directly communicate to the student what the teacher actually wants: “Stop stealing!” 
A non-assertive teacher makes statements that communicate a fact, but which do not directly communicate what specific action is required. He may say: “You’re late, aren’t you?” Or he may ask a question: “Why are you late?”
If a non-assertive teacher says “stop fighting,” he doesn’t include consequences to impress upon the student that he must eliminate his inappropriate behavior. Or, if a non-assertive teacher does threaten negative consequences, he doesn’t follow through. (Chapter 7 has more about the methods, strengths, and drawbacks of using consequences.) 
Non-assertive teachers ignore behavior that they wish had never occurred. In their desire to avoid confrontations with their students, they do not respond to inappropriate behavior, even though they may have already stipulated a rule directly prohibiting that behavior. 
They also ignore, and thus do not encourage, the positive and favorable behavior exhibited by their students. Increasing favorable behavior by “feeding it attention” is discussed in chapter 8. 
Thus non-assertive teachers, feeling unsure of their power to influence the behavior of their students, do not exert the power they actually possess. They allow their students to argue with them, and often, after some time, they give up in frustration and defeat.
One price a non-assertive teacher pays for not holding to his basic classroom structure is that he must engage in a continuous struggle of wills with his students. Students will test their non-assertive teacher continuously to discover whether or not they must actually obey. Because they do not receive appreciation from him when they act appropriately, they have little motivation to do so. 
Assertiveness
“Assert” means “to state or affirm positively, assuredly, plainly, or strongly.” An assertive teacher does three things:
1. He clearly and firmly communicates to the students the basic rules and regulations of the classroom. The assertive teacher directly lets the student know when he is acting inappropriately. He also directly tells the student what appropriate actions he expects. 
2. He strengthens his influence, when needed, with the use of consequences. He then, if needed, consistently backs up his promise of consequences with action. 
3. He provides positive reinforcement, when suitable, for the student’s appropriate behavior. 
To maintain the basic classroom structure in this way is not easy. It requires that the teacher be in the mode of goodness.
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
Purport: A person in Krishna consciousness is always transcendental to the material modes of nature. He has no expectation for the results of the work entrusted to him, because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken; he is always enthusiastic. He does not care for success or failure; he is equal in both distress and happiness. Such a worker is situated in the mode of goodness. 
Bg. 18.26
An assertive teacher responds to his student’s inappropriate behavior by clearly communicating to the student his disapproval. He then informs his student what he wants the student to do. 
O son of Ptha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
Bg. 2.3
Teachers should follow in Lord Krishna’s footsteps:
“Stop fighting in the temple room. Stand in line, now!”
“I do not permit calling out answers. Raise your hand!”
“I don’t allow drawing during math class. Immediately sit down and begin solving those math problems.”
“You will stay in your seat. Now sit down!”
“Don’t push to get the ghee lamp. Wait in line!”
When needed, the assertive teacher backs up his directions with consequences. This maximizes his influence on a student’s behavior. An assertive teacher knows that the consequences, if they are to help influence a student to choose more appropriate behavior, should be as meaningful as possible. If this means taking away an activity (free time), sending the student to the headmaster, or writing to or telephoning a student’s parents, the teacher will do it. The assertive teacher does not threaten vainly; rather, he consistently follows through on his promises. He may tell a student that if he disrupts, he will spend his free time in the corner. Then, if the student does disrupt, the assertive teacher makes sure the student spends his free time in the corner. 
An assertive teacher consistently responds to a student’s inappropriate behavior. 
When a student acts appropriately, an assertive teacher quickly recognizes it and expresses this recognition to the student. This may be done verbally: “Good work,” or “Keep up the good work.” It may also be done non-verbally: a smile or pat on the shoulder. 
* * *
Plainly stated, an assertive teacher has knowledge, expertise, and takes responsibility for training his students in Krishna consciousness. 
Under the authority of an assertive Krishna conscious teacher, the students clearly know the parameters of acceptable and unacceptable behavior. Thus they have the opportunity to choose how they want to behave, while knowing fully what the consequences will be for their behavior. 
It is not that all students will “like” an assertive teacher being liked is not the goal of a teacher but they will respect him. An assertive teacher, by his behavior, will establish an atmosphere wherein the potential is maximized for the Krishna conscious growth of the student.
Teachers Must Get Their Needs Met
Once in drought-riddled South India, Srila Prabhupada was asked if he was a Dvaitist or an Advaitist. Srila Prabhupada’s reply was practical and strong. “Dvaita or Advaita! What is the difference?” He went on to say that the people are hungry and need grains, but there are no rains. When these basic needs are lacking, what is the difference whether one is a monist or a dualist? 
Similarly, in order to teach and influence a student, teachers should not be shy or negligent about demanding from the students those ingredients he truly needs to survive while doing his service. If a teacher cannot get his own needs met, regardless of his educational philosophy, he will not be able to teach and his students will not be able to learn. 
A teacher’s concern about meeting his needs is not selfish; it is practical. For example, a teacher may need quiet, or for students to stay in their seats, if he is to effectively teach writing. In such situations, he has the right to insist upon both. If a teacher needs the respect of his students (which he does) in order to teach them, he must dutifully demand that no student answer him back. 
A teacher’s needs will be met when he establishes the following: 
h A basic classroom structure that maximizes the teacher’s own strengths and minimizes his weaknesses.
h The right to demand that a student’s behavior fit within that pre-determined basic classroom structure. It is a given that the structure is one that not only satisfies the teacher’s needs, but also promotes the Krishna conscious development of the student. In other words, the structure that a teacher establishes to satisfy his own needs cannot be in opposition to the best interests of the students.
h A situation wherein a teacher needing assistance with a student, receives active support from the student’s parents, the headmaster, the principal, and other teachers. 
Handling the stress of teaching
Stress often attacks teachers even if they have satisfactorily set up a classroom structure which facilitates getting their needs met. If the stress is severe enough, teachers feel tension, anxiety, and even depression. They become emotionally drained. Not only does stress cause anxiety for teachers, it also gives rise to activities that make children disruptive, which in turn fills the teacher with more stress. Usually stress transforms itself into anger directed toward oneself or one’s students.
How should teachers deal with the irritation, frustration, and anger caused by student behavior? Of course, increasing one’s Krishna consciousness is the best solution.
There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work. 
Bg. 4.14
Teachers should dutifully perform their service to the best of their ability for Krishna’s pleasure. And they should be detached as Krishna is detached from the results.
Of course, the tendency for all conditioned souls is to avoid situations laden with anxiety and to lean towards a peaceful situation. Arjuna was filled with similar feelings when he wished to avoid fighting at Kuruksetra. Krishna’s reply, however, was that he should fight and not leave the battlefield.
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
Bg. 18.61-62
Furthermore, The Nectar of Devotion describes the desire for being free from material anxiety as the desire for mukti, a desire that one must rid himself of if he wishes to advance in Krishna consciousness.
Mukti means to become freed from material anxiety and to become one with the Lord. These desires are compared to being haunted by ghosts and witches, because while these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service. 
The Nectar of Devotion, p. 33
Teachers should take to their service with knowledge, determination, and full Krishna consciousness. 
Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without a doubt.
Bg. 8.7
To ensure that one’s Krishna consciousness is strong enough to minimize the stress in teaching, check the foundation of your own Krishna consciousness by questioning yourself on the following:
h Does the quality of my rounds need improvement?
h Is my attendance at the morning program strong?
h Am I getting sufficient time to read Srila Prabhupada’s books?
h Am I getting time to associate with my Krishna conscious friends and other adult devotees?
* * *
It is especially important to minimize anxiety within the classroom. A teacher experiencing anxiety will naturally communicate his anxiety to the class. Soon he will have a class full of students who are also experiencing anxiety. 
Here are some management suggestions on how to approach solving a teaching problem in such a way that anxiety and stress are reduced. 
1. Contemplate upon and determine the cause of the anxiety. Approach the problem directly and with determination. Don’t delay in attempting to solve the problem. 
That worker who is . . . lazy, always morose and procrastinating is said to be a worker in the mode of ignorance. 
Bg. 18.28
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion such unintelligent determination, O son of Ptha, is in the mode of darkness.
Bg. 18.35
2. Think about the problem and its causes in a frank, detached manner.
That action which is regulated and which is performed without attachment . . . is said to be in the mode of goodness. 
Bg. 18.23
Pinpoint exactly from whom, what, when, and where the anxiety is caused. Detachment is necessary to objectively answer the following questions:
a. What did the student or students actually do?
b. What did I do?
c. What happened just before the disruption?
d. What was I doing at the time?
e. How did the class react to the student’s behavior?
f. How did I react to what he did or said?
g. How did I manage similar behavior previously?
h. Was it the particular student that aroused the anxiety within me or was it the incident itself?
i. What in that particular student do I find intolerable?
j. Have I had enough positive dealings with the student?
k. If the student has ever shown positiveness toward me, how have I reacted?
Analytically facing the problem in a detached manner generally reveals clues to the solution. 
3. Approach experts for help.
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
Bg. 4.34
Although this loka especially applies to spiritual progress, receiving knowledge in any field depends on association and advice from those who are experts.
Describe the problem as precisely as possible. Asking “How can I deal with Krishna dasa?” will not be as effective as asking “What should I do when Krishna dasa insists on slamming the door?” Questions about specific problems will get specific answers.
4. Consider a variety of solutions for the problem. Some katriya dakyaˆ (resourcefulness) is useful, but know well that the inspiration for an effective plan ultimately comes from Krishna. 
I am seated in everyone’s heart, and from Me come remembrance, knowledge, and forgetfulness. 
Bg. 15.15
5. Do not abandon the problem until you have formulated a plan to solve it. 
One who performs his duty . . . with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
Bg. 18.26
6. Enact your plan and depend on Krishna for the results.
Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight. 
Bg. 4.42
* * *
A group meeting can be helpful
A group of adults who frequently contact the problem student can meet and discuss his case and how to deal with it. They can discuss the problem and strategies to reduce the problem. They can choose one solution, discuss the appropriateness of the chosen strategy, put the strategy into effect, and assess its effectiveness. Shared responsibility reduces the anxiety arising from the weight of a student’s disruptive behavior falling upon one teacher alone. 
Observe an expert teacher
Observing experienced and skilled teachers at work is always inspiring. Inexperienced teachers should especially focus on the interaction between an experienced teacher and his students. They should note how their more experienced colleagues both avoid difficult situations and manage them when they do arise. Avoid the temptation to believe that effective teachers owe their success to position, charisma, and gifts in temperament. Although this may be true, a careful onlooker can also observe skills that he may adapt to his own use.

Source:http://www.dandavats.com/?p=31645

Kadamba Kanana Swami: Our purpose is fixed and we should not let obstructing circumstances to block us permanently. Somehow or other, we must find a way to fulfill our purpose which is to chant sixteen rounds and to follow four regulative principles. This is our first austerity, to chant these rounds and to follow the principles.
But we also need support. It is not just a matter of the right frame of mind. It is also a matter of favourable conditions so that it becomes feasible and possible. One must protect our rounds. One must put other undesirable things out of one’s life and then focus on our japa, otherwise it is not going to happen. One cannot just think, “I’ll see how far I get today,” then there is a good chance that it will not work. So chanting sixteen rounds is about making an arrangement to chant sixteen rounds. That planning is actually so important!
It is not all about the mood and getting absorbed. That comes after. If the arrangement is wrong then how can you get absorbed? First the arrangement has to be in place then stage two comes, “How to get absorbed?” I find that the one thing which helps me is to read a little bit. It is not that we just get up and are immediately in the mood, “Okay, let’s get these rounds done! I’m up so let me quickly get stuck in then it is over,”
That is one way of chanting but another way is where we say, “Okay, I’ll read for five or ten minutes.” And I read until I come across something that strikes me and then I start chanting and that gives me some energy to get into the mood. Then the mood starts happening. Like that there are impetuses. Ālambham is there, the impetuses in spiritual life that help us to awaken our attraction for Krsna.

Source:http://www.dandavats.com/?p=31649

Excerpt: The samosas were very tasty. They also had rice and sabji, raita, pasta salad, halava, and coconuts balls in three flavors.
As part of our scheduled program there was a question and answer session with a senior devotee who could not make it that day. I had figured they would just ask another senior devotee to do it, but they announced they would just continue chanting. I had already left the stage, thinking the chanting was over, so I decided to use the bathroom before returning for more kirtana. Before I could return to the stage one couple asked if I would answer some questions for them. They asked the meaning of Hare, Rama, and Krishna, and about the relationship between Hinduism and Hare Krishna. I explained the three names mean the spiritual energy of God, God, who is the source of all pleasure, and God, who is all-attractive, respectively. I explained we are a group within Hinduism that stresses the worship of Krishna. Although many gods are worshiped within Hinduism, the Bhagavad-gita stresses the worship of the Supreme Lord, Krishna, alone. I explained Srila Prabhupada’s analogy that you do not have to give money to the different ministers in the government for defense, education, health, etc. You simply pay your tax to the central government, and it is all distributed. In the same way, we do not need to worship the sun god, the moon god, the rain god, etc. We just have to worship the Supreme Lord. They recognized I had been coming for many years. I explained there is a lot of joy in the chanting, and we like to share it with others. As they were from Prague, I gave them an invitation to our temple and restaurant there, which they were happy to receive. I was glad to answer their questions, especially as I thought the question and answers session was a good idea, and it should not have been skipped.
To read the entire article click here: https://goo.gl/Ev288O

Source:http://www.dandavats.com/?p=31655

It is said that wherever Lord Rama’s glories are chanted, Hanuman goes to that place. Yesterday after Deity greeting I was chanting in my quarters in Dallas when I received a text message saying, “Chitralekha is speaking about Srila Prabhupada now.” I immediately left for the temple room, remembering Hanuman: Even though I am like a monkey—or my mind is like a monkey—I wanted to hear her speak about Prabhupada. And what I experienced was an unprecedented flow of divine nectar. I heard things about Srila Prabhupada that I had never heard before and had new deep thoughts and realizations about him. The talk was an elixir for my body, mind, and soul. It is now available on the ISKCON Dallas SoundCloud: https://soundcloud.com/premasindhu/hg-dharma-prabhu-sb-11743. Chitraleka’s talk follows a short class on Srimad-Bhagavatam.

Hare Krishna.

Yours in service,
Giriraj Swami

Source:http://www.girirajswami.com/?p=11424

A two-and-a-half hour musical production of India’s ancient epic the Ramayana entitled “Ramayana: Past in Present” premiered from August 25th to 28th in the Kelley Theater at West Liberty University, West Virginia, USA.

Opening on Janmastami night with an auspicious 108 people in the audience, the musical carried students and faculty into a whole new world of culture, adventure and philosophy.

The show’s subtitle, “Past in Present,” was apt not only because of its ancient origins and current relevance, but also because it is the realization of a seed planted in its creator’s heart very early on.

The Journey

At just twelve years old, John Sherwood came up with a ten-measure melody on the piano. Something told him it would hold special significance for him one day. So he held on to it.

Five years later in 1971, at the age of seventeen, he joined ISKCON and was given the name Kripamaya Das by Srila Prabhupada. And soon after that, another piece of the puzzle was laid.

The hunchback maid Manthara, who influenced Queen Kaikeyi to banish Rama

“Srila Prabhupada was visiting the Brooklyn temple in 1973, and the Vaikuntha Players were performing ‘The Kidnapping of Rukmini,’” Kripamaya recalls. “I remember watching Srila Prabhupada, and he had this big smile on his face. That smile made me want to put on a play myself.”

During the following years as a book distributor, Kripamaya held on to that meditation. More puzzle pieces fell into place as he began reading the Ramayana and fell in love with it.

“Reading about how Rama’s sons Lava and Kusha discovered who their real father was in their teens really touched me, as I had had a similar experience,” he says. 

Remembering his old piece of music, Kripamaya decided that the Ramayana would make a great musical, and began sneaking into practice rooms at universities while out distributing books to compose more pieces on the piano.

Although he collected and recorded these compositions, the project went on the backburner for twenty years as he moved to the New Vrindaban community and married his wife Krsna Bhava Dasi. But after a visit to Ayodhya, Rama’s Kingdom, the inspiration came back with a bang.

Rama and Sita in prayer while on exile

West Liberty Students and Faculty Embrace the Ramayana

Wanting to approach things from a professional angle, Kripamaya went back to college in his fifties, attending West Liberty University in Wheeling, near New Vrindaban to do a music and theater degree.

 Under the mentorship of Professor Michael Aulick, the chairman of the theater department, he developed the script for his musical, performing stage readings for the devotees at New Vrindaban over the years and getting feedback from them.

Soon Dr. Melinda Kreisberg, a professor of microbiology who had been involved in theater for years, came on board as director; and Dr. Linda Cowan, chair of the music and theater department, became the score editor.

As the production grew, a whole team from the university joined, filling out a cast of twenty-four students and professors, and a crew of fourteen.

“We met twice a week, and then, during the last month of rehearsals, every day for three to five hours,” Kripamaya says. “What really amazed me was how these students, many of them with no previous connection to Vedic culture or Krishna consciousness, became enchanted by the story of the Ramayana and threw themselves into it with great enthusiasm.”

Ravana and his son Indrajit delight in their dastardly plans

Bringing the Ramayana to Life

The cast and crew’s enthusiasm was evident in the resulting musical’s premier shows this August.  The production was a visual treat, with dramatic battle scenes, a choreographed dance, elaborate Vedic temple sets, colorful costumes and atmospheric lighting.

The actors hurled themselves into their roles, both in the dramatic scenes and humorous ones written with the help of professional devotee comedian Yadunath Das.

And the live musicians, playing piano, flute, percussion and keyboard added a whole new level of experience, integrating songs seamlessly into the narrative. “Welcome to Ayodhya,” was a joyful piece by the residents of Lord Rama’s city; “Shall I Stay or Shall I Go?” saw Rama expressing his internal dilemma about going on exile; and “Like the Mighty Wind That Blows” described the demon Ravana’s evil plan to abduct Sita and kill Rama.

Meanwhile “Rama Laments for Jatayu,” in which the Lord mourns the passing of an accomplice who tried to save Sita, was a special moment for Kripamaya – as it used that first melody he wrote back when he was twelve years old.

Rama and Sita

Making the Ramayana Accessible to an Unfamiliar Audience

One of Kripamaya’s challenges was to make the ancient epic story of good versus evil accessible to a Western audience with no previous understanding of it, and to deliver its true spiritual essence within a short time.

This he did by weaving the power of Rama’s name throughout the script.

“The play starts with all the actors ‘asleep’ on stage,” Kripamaya says. “Then Hanuman, Lord Rama’s eternal vanara servant, comes on, introduces himself and explains that he has been blessed to live as long as the Ramayana is sung. He tells the audience, ‘Now let me wake up my sleeping friends with a melody that never ends,’ and chants ‘Sri Rama, Jai Rama, Jai Jai Rama,’ until all the actors wake up, and the play begins.”

To quickly explain the themes of the play, Ravana is introduced as the antagonist early on, a powerful demon who has found a spark of dharma ignited in the kingdom of Ayodhya by Prince Rama, and immediately wants to extinguish it.

The battle between good versus evil then gets underway, with the power of Rama’s name continuing to appear as a theme throughout.

When King Sugriva and his vanara troops can’t figure out how they’ll cross over the ocean to Ravana’s island fortress of Lanka, for instance, they discover that by writing Rama’s name on boulders they can make them float and build a bridge.

And after the battle, when Ravana has been killed, Sita blesses Hanuman saying, “Wherever you chant Rama’s name, you will bring joy into the hearts of men, and they will rise above the miseries of this world.”

Hanuman then chants “Sri Rama, Jai Rama, Jai Jai Rama” again, and as at the beginning of the play, all the dead actors come to life.

“I had a respondent come from the Kennedy Center to evaluate the play, and he said, “That was a very powerful moment for me,’” Kripamaya grins. “He told me it made the drive out worthwhile!”

The vanaras sing 'Sarve Sukhino Bavantu'

Glowing Reviews

 The production was impactful for many. “Over 400 students and professors came over the four days,” says Kripamaya, “And one professor said she has been at West Liberty for forty years and never saw so many faculty come to a performance before.”

Other academics traveling to Wheeling for the performance also commented. E Burke Rochford, professor of religion at Middlebury College in Vermont and a scholar of ISKCON for the past 25 years, called it “astounding.”

Arnold Smith, Professor of Religion at Youngstown State University, Ohio, said, “Your Ramayana was quite wonderful. I know that Valmiki is owed a lot of the credit, but you have made the story come alive.”

 Meanwhile the cast themselves expressed what a meaningful experience it had been. “Working on this Ramayana has meant so much to me,” said one student. Another encouraged Kripamaya, “Never give up – I can’t wait to see how far you take it.”

The Future

Sure enough, Kripamaya has high hopes for the future of his Ramayana musical, and bringing to a broad audience. He is currently submitting it to a musical theater festival in New York, plans to shop it around to theater producers in Pittsburgh, and wants to take it to India as part of the Indian government’s cultural exchange program.

“I just feel extremely grateful to Srila Prabhupada and all the Vaishnavas – their dedication to Krishna consciousness is what gave me the dedication to follow through with this project,” he says. 

Source:http://iskconnews.org/ramayana-musical-premiers-at-west-liberty-university,5824/

ISKCON Ministry Of Educational Development - Standards for Awarding the Bhaktivedanta Degree. 
Any ISKCON center can apply for recognition by the Board of Examinations as a Bhakti Vedanta degree-awarding center provided the center certifies that it will conduct its program according to the minimum standards specified below. The application must be accompanied by a description of the planned program that includes the following information as a minimum:
• The devotee community to be served. (From where, as a general rule, the enrolled students will come.) • The language of instruction. • The time frame of the course. (How many weeks or months of instruction, how it will be broken into modules, how it will be interspersed with breaks, how much total time from the beginning to the end of the course, and the various attendance options that will be offered to the students, if any.) • The instructor(s) and their qualification. • The administrator and his/her qualification. • Physical location(s) where the students will attend. • The admission, instructional, assessment, and other methods and policies to be followed by the center that meet the requirements spelled out below in this standard. (This document does not include standards for online courses or distance learning. Such standards will be spelt out in a separate document at a later date). I. Admission Individual centers shall have their own admission policies and procedures for admitting a candidate for the Bhakti Vedanta degree. Such policies shall require, at a minimum, that all candidates meet the following requirements: 1. The prospective candidate must • be second initiated, and • have a Bhakti-sastri degree, and • have a Bhakti Vaibhava degree or should have been assessed as successful in the completion of an approved Bhakti Vaibhava program, awaiting formal issue of the degree. 2. The candidate must be recommended by an ISKCON authority who knows the candidate well, certifying that the candidate is engaged favourably in the mission of Lord Caitanya Mahaprabhu for at least the previous six years, with a past record of regular participation in direct preaching activities. 3. The candidate must have successfully completed the VTE Teacher Training courses (TTC 1 and 2) or a recognized professional teaching / training course before enrolment. II. Learning Outcomes to be Assessed: a. Comprehensive knowledge and understanding of the philosophy contained in SrimadBhagavatam Cantos I to XII. b. Knowledge and memorization of at least one hundred verses found in SrimadBhagavatam Cantos I to XII. c. Expertise as a Bhagavatam speaker and preacher. d. Evaluative skills, wisdom and maturity reflecting principles consistent with Srimad Bhagavatam. e. Personal behavior that reflects the principles and values found in the Srimad Bhagavatam. 
III. Course Assessment In order to ensure a basic minimum standard and at the same time allow a degree of flexibility, approved centres may establish their own assessment policies within the following boundaries: 
To read the rest and download the pdf: https://goo.gl/yI9PvU

Source:http://www.dandavats.com/?p=31657

We are surrounded by imperfection. Sages rubber-stamp the world as an ocean of faults, where hypocrisy hits an all-time high. In this climate, you don’t have to look far to catch someone doing something amiss, though they’re often completely oblivious to it! I guess it’s difficult to see the picture when you are inside the frame. Thus, for someone who has a little bit of knowledge and is somewhat observant, life is replete with a plethora of opportunities to correct other people. And, truth be told, we do like to be right. The urge to rightfully correct someone, however, must be exercised with caution.

Will they digest it? Even if you are right, and even if your feedback is beneficial, deeply consider whether the person will actually be able to take it. When we know they can’t digest it, yet our overwhelming urge drives us to force-feed them, we actually do a disservice. It’s another type of violence because our inability to communicate appropriately cements them further in their illusion. People raise their defenses and become stubbornly unwilling to change. Remember that correcting someone is a service – its ultimate aim is to assist and encourage that person to grow.

Will you digest it? The process of correction can awaken our own pride and ego. As soon as we offer some words of advice, even if we are right, we automatically place ourselves in a superior position. We assume the position of a teacher. This sense of superiority can easily create an illusion and pride which diverts our attention from the internal upgrades that we require. Remember that correcting someone is a service – it should facilitate the evolution of our own humility and progressive spiritual consciousness.

There you have the wrongs of being right – because we neither helped the individual, nor did we help ourselves. Life is not about being right, it’s about doing right. It’s not simply an objective call, but an internal mood. They look similar, but are oceans apart. Too many times, we fall into the trap of being right, but doing wrong. It can break people, it can break us and it can break relationships. When issues need addressing, we could consider the array of alternative ways to ‘get the message across’. Question is, do we have the patience, sensitivity and poise to employ them?

Source:http://iskconnews.org/the-wrongs-of-being-right,5826/

The ancient teachings of the Vedas say there are 5 things humans can do everyday to be happy. We would say that these are directly connected to an effective spiritual practice.  If we understand that life is meant for self-realization then the following 5 support and help us achieve that goal, while being happy along the way.

Here they are:

1.   Get up before the sun

2.   Get clean

3.   Worship the Lord

4.   Give in charity

5.   Receive guests

Get up before the sun – this sounds easy but we all know it can be oh so difficult to pull ourselves from the comfort of the comforter. Planning ahead is the key – this means early to bed, which means turning off screens, which means being determined to value the early morning hours. What’s so good about the time before sunrise? Rise early and you will see!

Get clean – this is not just about teeth and body. This is also about our space. A clean body and a clean space really help control the mind. This is a good thing as the mind, according to the bhakti teachings, is the source of all misery. If cleaning is not your thing, try setting your phone timer for 15mins and do a blitz. You will be amazed how much can be achieved and how good you will feel.

Worship the Lord – whether it’s for 5 minutes or 15 or for a few hours, the absolute best thing to do before anything else is to connect with Krishna. Of course we can do this at anytime during the day, but the tendency is to get busy and forget.  Get up, get clean and get absorbed in some worship – in our practice it can be mantra meditation, or offering flowers or incense at an altar, or reading something wonderful about Krishna and His associates.

Give in charity – this is such a nice reminder. It is described that there is a difference in giving to those in need and giving to God, who is not in need. Giving donations to those in need shares our wealth; giving to Krishna acknowledges the source of our wealth and the importance of deepening our relationship with Krishna through our giving.  Giving is such a core component of self-realization – giving up, giving away, giving back, but it’s also a complex and nuanced activity. We should reflect on the spiritual call to give and do so in small and big ways every day.

Receive guests – in the traditions of the Vedas, guests are to be treated as good as God. Especially unexpected guests – they are signs of good fortune. No matter if we are at home or at work, we can try to interact with others as if they are guests in our space. Treat them as guests for that moment and be happy in their company. Offer water or some refreshment and kind words. Receive at least one guest into your life every day and be blessed.

Source:http://iskconofdc.org/5-things-to-do-everyday-for-happiness/

True spirituality teaches one how to live a dutiful life of contentment and true compassion.

Contentment comes from sincere service to God and all living beings. True compassion is to engage a living being in the service of the Lord so that that living being can find contentment.

Contentment is the foundation of real happiness and since the Lord is eternal, contentment in His service leads to everlasting happiness. Contentment does not mean passivity; it means to be happy with one's sincere efforts to serve, knowing well that the results are not determined by one's efforts alone.

Compassion without connection to God is incomplete and one-sided, and hence it's ineffectual in the ultimate analysis. Godless material well-being alone cannot lead to contentment and happiness, nor can it naturally lead to spiritual sentiments. On the other hand, spirituality does not preclude material well-being at all; in fact most material activities, including compassion in terms of material well-being, can be spiritualized easily. Spiritualized welfare activities are in fact spiritual activities of true compassion since they use material situations to connect people to God; such service leads to contentment and happiness for both the servers and the served.

May all social workers, who really want to do all-round good to all, provide the God-connection to all whom they serve.

Source:http://thebandwagonofmoltengold.blogspot.in/2014/12/contentment-compassion-and-god.html

15 Sept. 2016

Dear Devotees,

Please accept my humble obeisances. All glories to Srila Prabhupada. By Krishna’s grace, everything is going well with the Samadhi this year. I apologize for my lack of communication. I am even more delinquent with the Newsletter than usual for reasons beyond my control, mostly material.

We probably have around 100,000 followers who can never repay their debt to Srila Prabhupada. It is a therefore a little surprising that the donations do not reflect that attitude. If everyone in the movement gave just a yearly token $50 donation to Srila Prabhupada’s Samadhi, or more, especially as a Kartik vrat, we would be able to build up the Fixed Deposit requirement in no time to cover the maintenance costs with the interest, and also cover future costs of major repair to the aging structure. One’s service, charity, austerities, is benefited 1000 times in Vrndavan; in Kartik, 1000 times that. At one time many devotees actually made yearly pledges. Now would be a great time to resume your pledge.

The collectors rarely inform me what donations are coming in. So in case anyone made donations towards the previously approved Museum exhibits of 5 dioramas and small asana at a central preaching station, I must apologize, and I am most sad to say—They were canceled, because the GBC preferred to keep a mall in there downstairs. Your donations went into fixed deposit. The dioramas of Prabhupada in his Radha Damodara Rooms and boarding the Jaladutta are also no more. We pray that in the near future, Prabhupada’s Museum can actually be so, for which it was originally collected.

I have therefore spent more time making Prabhupada’s Samadhi and Museum upstairs into a facility for direct contact preaching to offset the shopkeeper phenomenon. We used to have an office in the information center for holding talks with groups. Regrettably, the preaching room got replaced with a computer room; so our different preaching groups were forced to wing it individually. Luckily, the devotee who runs the computer concession, spends his quiet hours of the business day, networking with the 10s of thousands of Nama Hatta congregation members (more about that below)! Previously we started out as a simple Free Temple Tours program, which eventually developed into a Nama Hatta program (which did finally get its own office); a revived and improved Market of the Holy Name program (with up to 900 people a day chanting one round of japa upstairs in the Samadhi); and a Rural Development program (which diversified into Self-Sufficiency programs, Kadhi items, and more).

We still have a few stalwart preachers (left over from the Free Temple Tours) meeting and greeting the people coming in. One nice brahmacari from the Youth Ashram, sits at a table on the promenade on the way from the entrance, wearing his MAY I HELP YOU ID badge handing out maha Tulasi prasad and free advice. One mataji stations herself in the Samadhi in the evening, greeting pilgrims with a brief talk and gets them all to chant Hare Krishna. They all leave with big smiles. A few devotees meet groups and give tours around the temple, after which most of them take books home with them. Another devotee greets groups of foreign tourists, explaining the philosophy in simple ways so they understand what they are looking at. A few are stationed in the temple. All in all, we are trying to make personal connections, as we want to share the personal way of living and give them the great chant for deliverance for the Age of Kali.

The Nama Hatta program has expanded so much, they hold isthagosthis with their growing numbers of congregational members, and home programs and also take advantage of wonderful preaching facilities upstairs in the Museum (historical time line; Changing Bodies Diorama; Parampara Deities and Displays). Some of the congregational members from this Nama Hatta program came forward and actively helped put on our Vrndavana Rathayatras the last 2 years. And it all started here at the Samadhi!

Our ladies’ Kirtan Mandal revived the afternoon session of their kirtan in addition to the morning session. They have completed 9 years. It’s so wonderful to hear their sweet voices singing for Srila Prabhupada at his Samadhi. And it’s so wonderful to see the pilgrims joining in and chanting Hare Krishna with enthusiasm.

With these multifarious preaching efforts, we all hope we can please Srila Prabhupada in some way, as he sits as the Grand Master in his eternal resting place. And we hope these efforts are contagious for others to spontaneously join in.

We had a good monsoon last 2 years, so Prabhupada’s Samadhi gardens finally have good hedges under the peacock stairs year-round. The garden strip along the boundary grill have lush fragrant mehndi and night queen year round also, which practically cover the grill all the way up. I planted baby parijata, which may flower next year. Now we just have to periodically add seasonal flowers when we can get them, in the spaces within the hedges.

****The on-going work****

The Samadhi can accept inspired donations for (check the Vrindavana web Samadhi brochure complete list for your favorite item):

1. The normal work repairing, cleaning, stone polishing, painting, etc., Rs. 1.5 laks

2. Replacing display lights for the domes, Rs. 20,000.

3. New, state of the art metal scaffold assembly, non-rotting, easily stored, easier to assemble, Rs. 70,000. I was reluctant at first because it seems to be a big expense. In the long run though, we won’t have to keep buying bamboo, which rots in a couple years, and disappears little by little anyway by someone “borrowing” here and there. It’s hard to store bamboo discreetly where they’re unreachable.

4. Gardens, Rs.30-40,000.

5. Maintenance of or replacement of different equipment (fans, heaters, inverter batteries, geyser, AC, tools, etc.), Rs.30,000 on an average.

6. Up-grading the altar and exhibits, Rs. 40,000

7. Repairing damage due to environment and aging, Rs. 2 laks

***ANNUAL INCOME***

1. The Vrndavana Samadhi Maintenance Fund presently has @Rs1,32,00,000 in fixed deposits, generating @ 7.5% interest for the next couple years. Eventually, the interest will cover the annual minimum costs, not including special projects. These donations perpetually serve Srila Prabhupada with the interest.

2. Many devotees have expressed the desire to make a large donation in the form of a bequeathment and/or trust from which the interest will be eternally donated to the Samadhi. Many hesitated, wondering whether or not it would end up in the right place for posterity and really go to Prabhupada’s Samadhi/Samadhi Museum FD account eternally. ***You will all be pleased to know the VEB judiciously passed a resolution this year stating that NO ONE may remove monies from the Samadhi Account without the express permission of the VEB.*** Feel comfortable it is secure to make your large commitments as you wish.

3. This last year many of you donated from your hearts while you were here or sent in donations from India and abroad, and I hope I have listed you all. I’m sorry that I did not receive all your names and contacts. Your service does not go unnoticed, and I thank each and every one of you on behalf of Srila Prabhupada.

4. If you didn’t get a proper receipt and gift, please do inform me of your contact information, as I will be happy to do so.

The following lists the majority of the devotees who offered generous donations for Samadhi Maintenance Fund and we thank them for helping us to serve Srila Prabhupada better:

Nalini Patel (Rohini devi dasi), Bombay Sri Deepak Vaid

Devananda Pandit das Brahmacari (Vrn.) Sri Chopra Danu

Smriti dasi and Jagannath das, Gokula Dairies, Guj. Sri Debnath

Divya Radha dasi, London Anonymous, Vrn. HH Dhanudhara Swami Nalinikanta, US

Mukunda Datta das ACBSP, Vrn. Aravindaksha das

Tatania Arkhipova, Russia Anonymous, Dubai

HH Kesava Bharati Swami Kamalasundari dasi

Anonymous, Bangalore Anonymous, Doha

Haripad das and Phalini devi dasi Radha dasi USA

Nanda Gopa Jivan das, Delhi

5. Total donations from individuals: @ $6,000.

6. Hundi donations @ $11,000 this year, about the same as last year.

7. We still did not need to dip into the FD for our normal expenses, or projects.

***WHAT YOU CAN DO***

1. Substantial donations to any of the above mentioned projects for the working account.

2. Srila Prabhupada’s Vrndavana Samadhi Maintenance Fixed Deposit Fund needs you now! We aim to build up a fixed deposit of $500,000 to generate interest for expenses beyond the donations for special projects. I had originally thought we needed less, but to accommodate the rate of inflation, the goal has been revised. These donations perpetually serve Srila Prabhupada with the interest.

The interest will cover inevitable yearly costs and give an increased cushion for future surprises in the aging structure. All participation is welcome. SRILA PRABHUPADA IS ACTUALLY SITTING PERSONALLY IN SAMADHI HERE AND RECIPROCATES WITH YOUR SERVICE. No donation is too large or too small.

3. See the Vrindavan web page to choose a convenient method for your personal service to Prabhupada’s Samadhi Mandir and Samadhi Museum. The Samadhi website even provides a way to get a tax rebate if you are donating from the US.

4. Set up Trust Funds specifically for the Vrndavana Samadhi/Museum Monument.

5. Bequeathments for the Samadhi/Museum Monument.

***HOW TO HELP***

You can send a bank transfer (cheaper than wiring) to ISKCON Vrndavana for

Foreign Donations. Whether you wish to make a bequeathment; give to the Vrndavana Samadhi Fixed Deposit; or to some specific project of the Samadhi, kindly contact me please.(parvati.acbsp@pamho.net) here in Vrndavana. I will let you know the easiest and least complicated way to send your donation, and will be very happy to answer any other questions you may have. There is probably one of our reliable representatives near you who can carry your generous donations directly to Vrndavana.

On-line donations:

www.iskconvrindavan.com.

Rupee donations within India:

SBI Samadhi ac#10684301765

IFSC Code SBIN0016533 ISKCON Vrndavana Branch

Andhra Bank, Samadhi ac#10100 30840

IFS Code – ANDB0001885 Andhra Bank Branch Vrndavana

Checks or Online donations in Foreign Currency:

ISKCON Foreign A/c # 9100100-1456-52389

SWIFT code no. AXISINBB086

IFSC code # UTIB0000794 Axis Bank Vrndavan

For US Tax Exemption

www.vedic-cf.org

However you do it, communicate it to me so I know to look for it in case of technical delays. To insure appropriate handling, if you mail it or send it by hand, address your envelope to Samadhi Maintenance Fund, attention Parvati devi dasi WITH A COVERING LETTER. Please state your name, address and the purpose of the donation, so proper documentation can be made and receipts and GIFTS can be sent.

I thank all of you for helping me to serve the Samadhi better and beg to remain

Your servant,

Parvati devi dasi, Samadhi Office

P.S. KINDLY PRINT AND POST ON YOUR NOTICE BOARDS. THANKS.

Source:http://www.dandavats.com/?p=31595