Srila Prabhupada: There may be so many impediments for a person who is chanting Hare Krishna. Nonetheless, tolerating all these impediments, one should continue to chant so that at the end of one’s life one can have the full benefit of Krishna consciousness. Bhagavad-Gita 8.5 Purport.
Find them here: https://goo.gl/OM4R2N

Source:http://www.dandavats.com/?p=32222

Sri Hanumatpresaka Swami: Many writers on yoga, mysticism describe this non-striving state of consciousness as the highest level of experience, but from this Vedic model we can see that it is high, but realistically it is not even spiritual.
I Am My Head
Next the Paramatma offers us the material nature agitated by the mode of passion. In the mode of goodness I’m aware of the football game but without desire. When the mode of passion comes in I accept it then I begin to have material desires. I see that it is Brazil against Argentina: “My wife’s sister is married to a Bazilero. We are Argentinian. She bet her sister $500 of my money on this match. We have to win!”
At this point the identification, body image, shifts from the heart to the head.
Carl Jung used to relish visiting different cultures and interviewing then to understand their world-views. In the Tavistock Lectures he mentions that one time he was talking with the Hopi Indians in the Southwest USA and he mentioned something about “thoughts in his head”. When he said this the Hopi kind-of looked at each other and moved away from him. Being Carl Jung he was sensitive to these subtle things and asked, “Oh! Forgive me. Did I say something wrong?” The Hopi looked at each other and then one of them said, “You said that you have thoughts in your head, but only a mad-man has thoughts in his head. A sane man has thoughts in his heart”.
One black poetess in South Africa commented, “A women thinks with her belly. A man thinks with his heart. And a white devil, he thinks with his head”.
We even say this: Learn it by heart.
The physical, material element, mind is subtle. We’re are still on the mental level. We haven’t even got to space or touch yet. This is a very subtle point to comprehend and probably you will have to hear it over and over again to get the sense of it. We are like the moon. He is way up in the sky, but one full-moon day while looking around he notices his reflection on the earth. A little vanity creeps in and for a better view he looks to see his reflection on the white sands of the deserts of Rajasthan. Now he is really getting fired-up so he looks at his reflection on the beautiful marble palaces of the Taj Mahal. Finally he just can’t contain himself so he looks at his reflecion in a little lilly pond in the Taj gardens and now he is in ecstacy swooning at his beauty. But, unfortunately it the street-dog, Rajasthani Red’s, night for his annual bath and like it or not he jumps into the pond where the moon is “situated” and causes a huge disturbance in the water. The moon (250,000 mile away) begins to scream and carry on, “I’m dying, I’m dying”.
This is how we, the soul, identify with grosser and grosser levels of material bodies, mirrors. And when the bodies change we think we are changing.
Prabhupada commented that the brain is like the office and the mind is like the business. If there’s a fire in the office is the business destroyed? Usually not. You reconstruct the office. There are many examples of people with brain damage who have used the remaing brain tissues in new ways to control the motor functions etc.
I am my head. Identifying with material nature in the mode of passion we identify with the cerebral lump. Your cake is bigger than my cake. How can I get your cake. We Argentinians have to win.
Oomph! Pumph! Humph! Gluptzch!
Now the paramatma agitates the material nature with the mode of ignorance. He offers you a gross body with which to physically join the game. If you take it then your gross bodily existence begins.

Source:http://www.dandavats.com/?p=32224

One of the most used books in our temple room is the songbook. Everyday it seems, I am flipping through the “Songs of the Vaisnava Acaryas”, singing one of the many songs or reciting some of the numerous pranams (prayers) as part of my daily sadhana. The following post is the first 13 pages of songbook, which in my mind is a nice way to start the day and is a good prelude to other devotional service.

Pranams
from the Songs of the Vaisnava Acaryas

SRI GURU PRANAMA

om ajnana-timirandhasya jnananjana-salakaya
caksur unmilitam yena tasmai sri-gurave namah

om-address; ajnana-of ignorance; timira-by the darkness; andhasya-of one who was blinded; jnana-anjana-by the ointment of spiritual knowledge; salakaya-by a medical instrument called a salaka, which is used to apply medical ointment to eyes afflicted with cataracts: caksuh-eyes; unmilitam-were opened; yena-by whom; tasmai-unto him; sri-gurave-unto my spiritual master; namah-obeisances.

I offer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.

SRI RUPA PRANAMA

sri-caitanya-mano-‘bhistam sthapitum yena bhtu-tale
svayam rupah kada mahyam dadati sva-padantikam

sri-caitanya-of Lord Caitanya; manah- mind; abhistam-what is desired; sthapitam-established; yena-by whom; bhu-tale-on the surface of the globe; svayam-himself; rupah-Srila Rupa Gosvami; kada-when; mahyam-unto me; dadati-will give; sva-his own; pada-lotus feet; antikam-proximity to.

When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

MANGALACARANA

vande ‘ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams’ ca
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa jivam
sadvaitam savadhutam parijana-sahitam krsna-caitanya-devam
sri-radha-krsna-padan saha-gana-lalita-sri-visakhanvitams’ ca

vande–offer my respectful obeisances; aham–I; sri-guroh–of my spiritual master; sri-yuta-pada-kamalam–unto the lotus feet; sri-gurun–unto the spiritual masters; vaisnavan–unto all the Vaisnavas; ca–and; sri-rupam–unto Srila Rupa Gosvami; sa-agra-jatam–with his elder brothers Sri Sanatana Gosvami; saha-gana-raghunatha-anvitam–with Raghunatha Dasa Gosvami and his associates; tam–unto him; sajivam–with Jiva Gosvami; sa- advaitam–with Advaita Acarya; sa-avadhutam–with Nityananda Prabhu; parijana-sahitam–and with Srivasa Thakura and all the other devotees; krsna-caitanya-devam–unto Lord Sri Caitanya Mahaprabhu; sri-radha-krsna-padan–unto the lotus feet of Radha and Krsna, saha-gana–with associates; lalita-sri-visakha-anvitan–accompanied by Lalita and Sri Visakha; ca–also.

“I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaisnavas. I offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvaml, along with his elder brother Sanatana Gosvami, as well as Raghunatha Dasa , Raghunatha Bhatta, Gopal Batta and Srila Jiva Gosvami. I offer my respectful obeisances to Lord Sri Caitanya Mahaprabhu and Lord Nityananda along with Advaita Acarya, Gadadhara, Srivasa, and other associates. I offer my respectful obeisances to Srimati Radharani and Sri Krsna along with Their associates Sri Lalita and Visakha.”

SRILA PRABHUPADA-PRANATI

nama om visnu-padaya krsna-presthaya bhu-tale
srimate bhaktivedanta-svamin iti namine

namah–obeisances; om-address; visnu-padaya–unto him who is at the feet of Lord Visu; krsna-presthaya–who is very dear to Lord Krsna; bhu-tale–on the earth; srimate–all-beautiful; bhakti-vedanta-svamin–A. C. Bhaktivedanta Swami; iti–thus; namine– who is named.

I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupalda, who is very dear to Lord Krsna, having taken shelter at His lotus feet.

namas te sarasvate deve gaura-vani-pracarine
nirvisesa -sunyavadi-pascatya-desa-tarine

namah–obeisances; to–unto you, sarasvate deve–servant of Bhaktisiddhanta Sarasvati Gosvami; gaura-vani–the message of Lord Caitanya; pracarine–who are preaching; nirvisa–impersonalism; sunya-vadi–(from) voidism; pascatya–Western; deska-countries; tarine–who are delivering.

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

SRILA BHAKTISIDDHANTA SARASVATI-PRANATI

nama om vinsu-padaya krsna-presthaya bhu-tale
srimate bhaktisiddhanta-sarasvatiti namine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhanta Sarasvati, who is very dear to Lord Krnsa, having taken shelter at His lotus feet.

sri- varsabhanavi-devi-dayitaya krpadhaye
krsna-sambandha-vijnana-dayine prabhave namah

sri-varsabhanavi-devi-dayitaya–unto Sri Varsabhanavi-devi-dayita Dasa, the servant of the lover of Srimati Radharani; krpa-abdhaye–who is an ocean of mercy; krsna-sambandha–(of) the relationship with Krsna; vijnana–(of) the science; dayine–who is the deliverer; prabhave–unto the master; namah–obeisances.

I offer my respectful obeisances to Sri Varsabhanavi-devi-dayita Dasa [another name of Srila Bhaktisiddhanta Sarasvati, who is favored by Srimati Radharani and who is the ocean of transcendental mercy and the deliverer of the science of Krsna.

madhuryojjvala-premadhya-sri-rupanuga-bhaktida-
sri-gaura-karuna-sakti-vigrahaya namo ‘stu te

madhurya–conjugal; ujjvala–brilliant; prema–love; adhya– enriched with; sri-rupa-anuga–following Srila Rupa Gosvami; bhakti-da–delivering devotional service; sri-gaura–(of) Lord Caitanya Mahaprabhu; karuna–(of) the mercy, sakti–energy; vigrahaya–unto the personified; namah–obeisances; astu–let there be; to–unto you.

“I offer my respectful obeisances unto you, who delivers devotional service which is enriched with conjugal love of Radha and Krsna, coming exactly in the live of revelation of Srila Rupa Gowvami.”

names te gaura-vani-sri-murtaye dina-tarine
rupanuga-viruddhapasiddhanta-dhvanta-harine

namah–obeisances; to–unto you; gaura-vani–teachings of Lord Caitanya; sri-murtaye–unto the personified; dina–(of) the fallen; tarine–unto the deliverer; rupa-anuga–the philosophy which follows the teachings of Srila Rupa Gosvami; viruddha–against; apasiddhanta–(of) unauthorized statements; dhvanta–the darkness; harine–unto you who are removing.

I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Srila Rupa Gosvami.

SRILA GAURAKISORA-PRANATI

namo gaura-kisoraya saksad-vairagya-murtaye
vipralambha-rasambhode padambujaya te namah

namah–obeisances; gaura-kisoraya–unto Gaurakisora Dasa Babaji; saksat–directly; vairagya–renunciation; murtaye–unto the personified; vipralambha–(of) separation (from Krsna) rasa–(of) the mellow; ambhodhe–O ocean; pada-ambujaya–unto the lotus feet; te–your; namah–obeisances.

I offer my respectful obeisances unto Gaurakisora Dasa Babaji Maharaja [the spiritual master of Bhaktisiddhanta Sarasvati], who is renunciation personified. He is always merged in a feeling of separation and intense love of Krsna.

SRILA BHAKTIVINODA-PRANATI

namo bhaktivinodaya sac-cid-ananda-namine
gaura-sakti-svarupaya rupanuga-varaya te

namah–obeisances; bhaktivinodaya–unto Srila Bhaktivinoda Thakura; sat-cit-ananda-namine–known as Saccidananda; gaura–(of) Lord Caitanya; sakti–energy; svarupaya–unto the personified; rupa-anuga-varaya–who is a revered follower of Srila Rupa Gosvami; te–unto you.

I offer my respectful obeisances unto Saccidananda Bhaktivinoda, who is transcendental energy of Caitanya Mahaprabhu. He is a strict follower of the Gosvamis, headed by Srila Rupa.

SRILA JAGANNATHA-PRANATI

gauravirbhava-bhumes tvam nirdesta saj-jana-priyah
vaisnava-sarvabhaumah sri-jagannathaya te namah

gaura–(of) Lord Caitanya; avirbhava–(of) the appearance; bhumeh–of the place; tvam–you; nirdesta–the indicator; sat-jana– (to) all saintly persons; priyah–dear; vaisnava–(of) the Vaisnavas; sarvabhaumah–chief; sri jagannathaya–unto Jagannatha dasa Babaji; te–unto you; namah–obeisances.

I offer my respectful obeisances to Jagannatha Dasa Babaji, who is respectful to the entire Vaisnava community and who discovered the place where Lord Caitanya appeared.

SRI VAISNAVA-PRANAMA

vancha-kalpatarubhyas ca krpa-sindhubhya eve ca
patitanam pavanebhyo vaisnavebhyo namo namah

vancha-kalpa-tarubhyah–who are desire trees; ca–and; Krpa– (of) mercy: (of) mercy; sindhubhyah–who are oceans; eva–certainly; ca–and; patitanam–of the fallen souls; pavanebhyah–who are the purifiers, vaisnavehhyah–unto the Vaisnavas; namah namah–repeated obeisances.

I offer my respectful obeisances unto all the Vaisnava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

SRI GAURANGA-PRANAMA

namo maha-vadayaya krsna-prema-pradaya te
krsnaya krsna-caitanya-namne gaura-tvise namah

namah–obeisances; maha-vadanyaya–who is most magnanimous; krsna-prema–love of Krsna; pradaya– who can give; te–unto You; krsnaya–the original Personality of Godhead; krsna-caitanya-namne–under the name Krsna Caitanya; gaura-tvise– whose complexion is the golden complexion of Srimati Radharani; namah–obeisances.

“I offer my respectful obeisances unto the Supreme Lord Sri Krsna Caitanya, who is more magnanimous that any other avatara, even Krsna Himself, because He is bestowing freely what no one else has ever given-pure love of Krsna”

SRI PANCA-TATTVA-PRANAMA

panca-tattvatmakam krsnam bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam namami bhakta-saktikam

panca-tattva-five features; atmakam– consisting of; krsnam–unto Lord Krsna; bhakta-rupa– form of a devotee; sva-rupakam–personal form; bhakta-avataram–in the form of incarnation; bhakta-akhyam–celebrated as a devotee, namami–I offer my obeisances; bhakta-saktikam–the giver of the energy of a devotee.

I offer my obeisances unto the Supreme Lord, Krsna, who appears as a devotee [Lord Caitanya Himself], as His personal expansion [Sri Nityananda], His incarnation [Sri Advaita], His devotee [Sri Srivasa], and His energy [Sri Gadadhara], and who is the source of all strength for the devotees.”

SRI KRSNA-PRANAMA

he krsna karuna-sindho dina-bandho jagat-pate
gopesa gopika kanta radha-kanta namo ‘stu te

he–O; krsna–Krsna; karuna-sindho–O ocean of mercy; dina– (of) the distressed; bandho–O friend; jagat–(of) the universe; pate–O Lord; gopa-isa–O master of the cowherdmen; gopika-kanta–O lover of the gopis; radha-kanta–O lover of Radharani; namah–obeisances; astu–let there be; to–unto You.

O my dear Krsna, You are the friend of the distressed and the source of creation. You are the master of the cowherdsmen and the lover of the gopis, especially Radharani. I offer my respectful obeisances unto You”.

SAMBANDHA-ADHIDEVA-PRANAMA

jayatam suratau pangor mama manda-mater gati
mat-sarvasva-padambhojau radha-madana-mohanau

jayatam–all glories; suratau–who are engaged in amorous pastimes; pangoh–who am lame; mama–of myself; manda-mateh–having depraved intelliegence; gati–the shelter; mat–my; sarva-sva–be all and end all; pada-ambhojau–whose lotus feet; radha-madana-mohanau– to Sri Radha and Madana-mohana.

“Glory to the all-merciful Sri Radha and Madana-mohana, who are always engaged in amorous pastimes. The are the only shelter of my depraved and crippled self. Their lotus feet are the be-all and end-all of my life.”

ABHIDHEYA-ADHIDEVA-PRANAMA

divyad-vrndaranya-kalpa-drumadhah
srimad-ratnagara-simhasana-sthau
sri-sri-radha-srila-govinda-devau
presthalibhih sevyamanau smarami

divyat–shining; vrndaaranya–in Vrndavana; kalpa-druma–the desire tree; adhah–under; srimat–opulent; ratna–bedecked with gems; agara –in a mansion; simha-asana–on a throne; sthau–who are seated; sri-sri-radha–Sri Radha; srila-govinda-devau–and Sri Govinda; prestha-alibhih–by female attendants; sevyamanau–being served; smarami–I meditate upon.

“I meditate on Sri Radha and Govinda. They are seated on a throne in a mansion bedecked with gems under the desire trees in Vrndavana, being served by Their loving female attendants.”

PRAYOJANA-ADHIDEVA-PRANAMA

sriman rasa-rasarambhi vamsi-vata-tata-sthitah
Karsan venu-svanair gopir gopinathah sriye ‘stu nah

sriman–worshipable Lord; rasa-rasa–of the rasa-lila; arambhi–the inaugurator; vamsi-vata–of the Vamsivata tree; tata–at the base; sthitah–seated; Karsan–attracting; venu–of the flute; svanaih–with the sounds, gopih–the gopis; gopi-nathah–Master of the gopis; sriye-astu–may He be auspicious; nah–unto us.

“May Lord Gopinatha confer on us His grace. He inaugurated the rasa-lila by attracting the spiritual milkmaids of Vraja with the enchanting tune of His flute, and He is seated at the base of the vamsivata tree.”*

SRI-RADHA-PRANAMA

tapta-kancana-gaurangi radhe vrndavanesvari
vrsabhanu-sute devi pranamami hari-priye

tapta–molten; kancana–like gold; gaura–fair complexion; angi– whose body; radhe–O Radharani, vrndavana-isvari– the Queen of Vrndavana; vrsabhanu-sute–the daughter of King Vrsabhanu; devi–O goddess; pranamami–I offer my respects; hari-priye– very dear to Lord Krsna.

“I offer my respects unto Srimati Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu, and You are very dear to Lord Krsna”.

PANCA-TATTVA MAHA-MANTRA

(jaya) sri-krsna-caitanya prabhu nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda

HARE KRSNA MAHA-MANTRA

Hare Krishna, Hare Krishna
Krishna Krishna, Hare Hare
Hare Rama, Hare Rama
Rama Rama, Hare Hare

Source:https://theharekrishnamovement.org/2016/10/12/10170/

The farm conference brought together empowered citizens and communities to celebrate 50 years of spreading sustainable Krishna conscious community life. It was presented the knowledge acquired by many unseen heroes along these pioneering years and there was an effort to build a bridge with the vibrant youth which is so connected to sustainable solutions for the planet. There was offered a connection of friendship to enable sharing our experiences and solutions.
Together, we shared realistic glimpses of possibility and hope for a thriving future.
Villa Vrindavana, a big villa built in 1500, and it was bought by ISKCON in 1979. It is located on the sweet Tuscany hills in the Chianti area, in S.Casciano Val di Pesa, a few Kilometers away from Florence. The main building, from the renaissance period, is surrounded by a wide Italian garden with many colorful peacocks, fields and woods for about 90 hectares. The central rooms of the building are occupied by MOSA (Museum of Sacred Art), a unique artistic gallery displaying art works which show ancient sacred Indian themes. Inside the temple, restored in Vedic style by the devotees in 1983, there are the beautiful deities of Sri Sri Radha Vrajasundara, Sri Sri Gaura Nita and Sri Sri Jagannath Subhadra Baladeva.

There is also a nice Govinda’s restaurant, restored in Tuscan style. The guest house and various multifunctional rooms are ideal for meetings, spiritual retreats, cultural gatherings and yoga courses. 
Find them here: https://goo.gl/TPQi8Q

Source:http://www.dandavats.com/?p=32233

Enjoy the complete Mahabharata narrated by Nirantara Das ACBSP available freely in audio mp3 files. 
You can download them from his site: http://www.nirantara.com/maha.html
or listen to them online as a playlist or on demand here: https://goo.gl/N7HzxQ

Source:http://www.dandavats.com/?p=32235

What’s interesting about Krishna as the Supreme Personality of Godhead is that he is not boring. He is always part of some “lila”, or divine story, sometimes fixing a broken world or relationship, saving a devotee in peril, or removing a dangerous situation. His incarnations are said to be as numerous and unending as the waves of the ocean and although some of them are hard to understand, they never fail to charm and delight those who are directly involved in the lila or those of us hearing about them.

Lord Ramachandra is one of the best known and beloved incarnations of Krishna.  Ramachandra, the heir to the throne, is unexpectedly banished to the forest for 14 years. During this time he saves his kidnapped princess from the hands of the uncultured Ravana, wins the hearts of all – including bears, monkeys and various other animals who join his army – and returns in triumph to lead his kingdom. This is a lila full of adventure, affection, chivalry, and hope. It is the quintessential battle between good and evil, and has story within story of envy, greed and hubris facing down with integrity, forgiveness, and the unmatchable power of love.

For those of us today, who don’t live in an age of kings and queens or knights in shining armor, what other qualities might the Ramayana be inspiring us to develop?

An invitation to read – the Ramayana reminds us that stories are important and we should read, and read often, the sacred stories of Rama and Krishna and all of Krishna’s incarnations. Such stories not only move us emotionally, but the reading of them is a form of prayer, of meditation, and a cleaning tonic for the mind and heart. It is perhaps the easiest and most pleasing of the practices of bhakti yoga – reading about Krishna purifies us and lifts the dense fog of material anxiety, unrest and confusion that lingers close by. Our soul, our very self, is awakened and refreshed by hearing sacred stories.

Happy and unhappy endings – Although Ramachandra rescues his wife Sita, returns to Ayodhya and all is well and happy in the kingdom, he later sends Sita away to the forest – much to the dismay not only of the citizens of the time, but of many readers today.  Why couldn’t it be a happy ever after ending? Because, Lord Ramachandra reminds us, there is no happy ever after in this world. It is temporary and will come to an end, even if you are king of the world, or king of your own small kingdom. Our happiness is not only in knowing and accepting this, but a greater happiness is knowing why and how to step into a different concept of life – a sense of self beyond the body – real, personal, spiritual, eternal and full of life.

To fight the good fight – how much of our lives are drab, boring, and unfulfilling? Sometimes even our spiritual practices fall into that ditch. The Ramayana calls us to fight the good fight, to find what we can do to better ourselves and others. To find what needs fixing, helping, changing. To stop being comfortable, to send ourselves to the forest, to challenge ourselves to a mission, a vision, to face our own internal ‘ravana’s’ and take them down. Pray for inspiration and direction, and look out for it. It may pass you by if you are not paying attention.

Keep your word, your promise – More than anything else, Lord Ramachandra was a man of his word. It may not be the easiest path, the most glamorous, but the practice of keeping our word is perhaps the biggest test of character. It’s also the main component of building relationships of trust. It starts with being careful about what we say. It means being ready to apologize when we come up short, and being ready to change and realign ourselves. At the end of the day, keeping our word can make or break us. Better let it make us.

Perhaps the essence of who Lord Ramachandra’s is and what knowing Him offers us is to be found in the famous statement He made during the battle – “I proclaim today that if anyone even one time says to Me that ‘I am Yours’, whoever they are, I promise to protect them forever. I will accept that person as My own’.

And those are words that Lord Ramachandra keeps to this day, for all of us.

Source:http://iskconofdc.org/the-great-lord-ramachandra/

"Chant4change", a musical extravaganza organised in Washington, USA, on October 8, by International Society for Krishna Consciousness (ISKCON) to spread the message of peace and humanity, got off to a colourful start with Indian and global artists performing at the show. 

The event, one of the global offerings of the 50th annniversary year of ISKCON, unfolded itself in a unique way of chanting God's names or sankirtan to an international audience in a manner related by them, anISKCON release said here today.

"The message at the event is one of celebrating 'unity in diversity' and seeing each other as brothers and sisters regardless of race, religion, economic status, gender and nationality", according to Gaura Vani, the founder of "Chant4change". 

Set in one of the most recognised and respected sites inWashington - on the steps of Lincoln Memorial where Martin Luther King Jr delivered his speech forever changing America's history -- more than 20,000 people converged to do Kirtan in North America. "This event presented Krishna Consciousness in a relevant way, at an historic time, in an iconic place", the release said. 

ISKCON spiritual leader Radhanath Swami Maharaj said the event brought back the golden memories of ISKCON Founder Acharya Srila Prabhupada when he chanted and danced on the steps of the Lincoln Memorial during his visit to Washington, DC for America's Bi-Centennial in 1976. 

In his speech, the ISKCON leader focussed on spiritual liberty saying "it addresses the core of all sufferings, the very core of the diseases, of selfishness, greed, illusion, envy even in the name of merciful God," the release added. 

Chant4Change concert was performed by Sweet Honey in the Rock, a Grammy Award winning group along with prominent Indian and international personalities. 

Some of the prominent artists included Sarod Virtuoso Amjad Ali Khan, Amaan and Ayaan, Allan Gates, Howard Ross (NPR), Mikey Pauker Diversity Correspondent NPR, Fantuzzi well-known for Bhakti/Indian Kirtan Rabbi, Andrew Tanner, Yoga Alliance, David Newman, Linda Larkin, Disney-Princess Jasmine, Ajeet Kaur, Kerri Kelly from yoga-voting citizen well, Fannah Fi Allah and Kabir the Sufi Artists and Matt Sharpnick from Art Of Living.

(This story has not been edited by Business Standard staff and is auto-generated from a syndicated feed.)

Source:http://www.business-standard.com/article/pti-stories/musical-event-in-usa-draws-huge-crowds-iskcon-116101100088_1.html

A Durga Puja Pandal in Howrah, West Bengal resembling Temple of the Vedic Planetarium.

After Howrah now a Durga Puja Pandal in Durgapur, West Bengal resembling the architecture of Temple of the Vedic Planetarium can be seen below…

Source:https://tovp.org/inspiration/durga-puja-pandal-resembling-temple-of-the-vedic-planetarium/#utm_source=rss&utm_medium=rss&utm_campaign=durga-puja-pandal-resembling-temple-of-the-vedic-planetarium

The emptiness of our life can be measured by the time we spend transfixed by the grip of Facebook and WhatsApp.

The mind's nature is to run behind the next thing that comes along, and the senses follow the mind. WhatsApp and Facebook provide an unending stream of things to run after, dragging the senses in all directions. How then will the mind get steady?

A serious student of yoga should use his senses - eyes, ears, nose, tongue, and touch - very deliberately and not engage them with anything and everything that comes along.

The mind can be controlled by giving it a goal and using the intelligence to guide it in that direction. Choose a worthy goal and fill your life with purpose and satisfaction.

What is your emptiness quotient today?

Source:http://thebandwagonofmoltengold.blogspot.in/2016/10/the-emptiness-quotient.html

There is a common misconception that the absolute truth is impersonal energy because if it were a person it would have a form which by definition is limited. Since the absolute truth is unlimited, it must be impersonal formless energy.

Yes, a finite form is limited in space. But an impersonal all-pervading energy is limited in functions of intelligence, control, personality, and reciprocation. One cannot talk to energy, nor exchange affection with it. Energy in itself cannot control things, and so on. Therefore the absolute truth must have both personal and impersonal aspects.

The sun has a form, but its energies pervade much more space than it's form. That doesn't mean that the energies of the sun are more important than the sun. The sun and sunlight have no meaning without each other, in other words, they together are the sun, but the sun is clearly the basis.

Instead of being one or the other, the absolute truth is a person along with his unlimited energies together. The absolute truth person is the source, basis, and the ultimate controller of all energies.

Source:http://thebandwagonofmoltengold.blogspot.in/2016/10/the-sun-or-sunlight.html

“Don’t feel yourself to be alone because Krishna is always with you. Krishna is always with every living entity as Supersoul, and to His devotee especially He talks and gives instructions how to attain the perfectional stage of meeting Him. So don’t feel alone. Always chant whenever possible, read our books, and there will be no great difficulty.” (Srila Prabhupada Letter, April 3, 1969)

“Please don’t feel lonely. Krishna is always with you and I shall pray for you and to Krishna also that you may make progress more and more in this faithful discharge of duties in Krishna Consciousness.”(Srila Prabhupada Letter, March 30, 1968)

“Regarding your question: Is it not true that by service I am with you? It is very correct. You are not only in connection with me, but you are connected with the whole posterity, up to Krishna. It is so nice thing. By service only, we are connected. As it is stated in the Srimad-Bhagavatam, ‘Sevon mukhe hi jihvadau svayam eva sphuraty adhah.’ So the presence of Krishna is always everywhere, but it is simply manifested by your service. That is the technique. ‘Sabhung Kalidumbrum’ everywhere Brahma is present. Just like everywhere there is electricity. It is the technical art that brings out electric power from everywhere. So by service, you are not only in touch with me, but my Predecessors, the Acaryas, up to Krishna.” (Srila Prabhupada Letter, August 19, 1968)

“When I initiated you, I accepted you on that very moment as my daughter. So you are eternally my daughter and I am your father. There is no doubt about it. And our relationship is based on Krishna Consciousness, so the more successful you preach and help Krishna Consciousness movement, the more our relationship in transcendental platform is firm and fixed up. Our business is to chant and glorify the Holy Name of Krishna and wherever we may remain, Krishna is with us, Krishna is within your heart, Krishna is within my heart. So, spiritually there is no question of separation, even physically we may be in far distant place.” (Srila Prabhupada Letter, August 30, 1968)

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

“The more you feel separation from Krishna, you should understand that you are advancing. Don’t try to see Krishna artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya.” (Srila Prabhupada Lecture, London, August 29, 1971)

“So Caitanya Mahaprabhu and His followers taught us that if you feel separation… How you will feel separation unless you love? And you simply worship the Supreme in a feeling of separation, then that is perfection. Then that is perfection.” (Srila Prabhupada Lecture, Los Angeles, December 11, 1973)

“Lord Caitanya, He was the greatest symbol of Krishna bhakta, a devotee of Krishna. So just see from His life. He never said that ‘I have seen Krishna.’ He never said that ‘I have seen Krishna.’ He was mad after Krishna. ‘Where I can see Krishna? Where is Krishna? Where is Krishna?’ He was mad after Krishna. That is the, I mean to say, process of Caitanya philosophy. It is called viraha. Viraha means separation. Separation. ‘Krishna, You are so good, You are so merciful, You are so nice. But I am so rascal, I am so full of sin, that I cannot see You. I have no qualification to see You.’ So in this way, if one feels the separation of Krishna, that ‘Krishna, I want to see You, but I am so disqualified that I cannot see You.’ These feeling of separation will make you enriched in Krishna consciousness. Feeling of separation. Not that ‘Krishna, I have seen you. Finished. All right. I have understood You. Finished. All my business finished.’ No! Perpetually think of yourself that ‘I am unfit to see Krishna.” That will enrich you in Krishna consciousness.” (Srila Prabhupada Lecture, San Francisco, March 23, 1967)

“This is the secret of Gaudiya Vaisnava. Beyond the sense perception. Just like Gosvamis. They were living at Vrndavana. And what sort of living? Simply in separation and search. Caitanya Mahaprabhu also taught us like that. He was searching, ‘Where is Krishna? Where is Krishna?’ and feeling separation. Just like you feel sometimes with your lover separation and you search, this is our process. Always feel separation from Krishna and try to search out. This is ekanta. This is explained here, ekanta-bhaktya bhagavaty adhoksaje. Adhoksaje, ‘He is beyond my perception. Still, my devotion is unalloyed.’ Not that ‘I cannot see where is God. Oh, what is devotion?’ Just try to understand. It appears to be contradictory. Because foolish people say that ‘If you cannot see God, where is the question of devotion? You want to serve God, but if you cannot see God, then how you can serve?’ Therefore, particularly this word is used, ekanta-bhaktya bhagavaty adhoksaje nivesitatmopararama samsrteh. That is the process.” (Srila Prabhupada Lecture, Los Angeles, December 11, 1973)

“I never feel that I am alone. Of course, when I came to your country without any friend, without any means… Practically, just like a vagabond I came. But I had full faith that ‘My Guru Maharaja is with me.’ I never lost this faith, and that is fact.” (Srila Prabhupada Lecture, Atlanta, March 2, 1975)

“We are not separated actually. There are two — vani or vapu. So vapu is physical presence and vani is presence by the vibration, but they are all the same. So Krsna when He was physically present before Arjuna is the same when He is present before us by His vani of Bhagavad-gita. So far I am concerned, I do not factually feel any separation from my Spiritual Master because I am trying to serve Him according to His desire. That should be the motto.” (Srila Prabhupada Letter, June 22, 1970)

“That is another bliss, to feel separation from Krishna. Everything, either you meet or you separate, the bliss is there. Crying for Krishna is better bliss.” (Srila Prabhupada Lecture, February 10, 1971, Gorakhpur)

“Yes, the ecstasy of separation of Spiritual Master is even greater ecstasy than meeting with Him.” (Srila Prabhupada Letter, January 13, 1968)

“So far as personal association with Guru is concerned, I was only with Guru Maharaj 4 or 5 times, but I have never left his association, not even for a moment. Because I am following his instruction, I have never felt any separation. There are some of my Godbrothers here in India, who had constant personal association with Guru Maharaja, but who are neglecting his orders. This is just like the bug who is sitting on the lap of the king. He may be very puffed up by his position but all he can succeed in doing is biting the king. Personal association is not so important as association through serving.” (Srila Prabhupada Letter, February 20, 1972)

“It is better service to Krishna and Spiritual Master in a feeling of separation; sometimes there is a risk in the matter of direct service.”(Srila Prabhupada Letter, December 13, 1967)

“There are two ways of association — by vani and by vapuh. Vani means words and vapuh means physical presence. Physical presence is sometimes appreciable and sometimes not, but vani continues to exist eternally. Therefore, one must take advantage of the vani, not the physical presence.” (Caitanya-caritamrta, Antya-lila 5, Conclusion)

“If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master’s instructions and the spiritual master himself. In his absence, therefore, his words of direction should be pride of the disciple.” (Caitanya-caritamrta, Adi-lila 1.35, Purport)

“So far I am concerned I always take risk for Krishna. I came here in your country risking my life. And still although I am physically unfit, I am trying to execute the orders of my Guru Maharaja as far as possible. So to take risk for Krishna is very good. You know the history of my starting the society in 1966, it was all risky, and I was alone, but I took it depending on Krishna.” (Srila Prabhupada Letter, February 12, 1968)

“You should know that you are always with me. I am always thinking of you and your service. So there is no question of you being separated from me at any time.” (Srila Prabhupada Letter, June 12, 1971)

“But even I am far away, as you say you are remembering me, so also I am remembering you, and in that sense we are never separated.” (Srila Prabhupada Letter, December 27, 1972)

“Just as you are all feeling separation grief for me, similarly I am feeling for you.” (Srila Prabhupada Letter, April 22, 1971)

“I am so glad to hear that you are all feeling separation for me and similarly I am also feeling.” (Srila Prabhupada Letter, August 14, 1971)

“If you try to follow my instruction you will feel that my body is in your presence always.” (Srila Prabhupada Letter, May 5, 1967)

“You write that you have desire to avail of my association again, but why do you forget that you are always in association with me? When you are helping my missionary activities I am always thinking of you and you are always thinking of me. That is real association. Just like I always think of my Guru Maharaja every moment, although He is not physically present, and because I am trying to serve Him to my best capacity, I am sure He is helping me by His spiritual blessings. So there are two kinds of association: physical and preceptorial. Physical association is not so important as preceptorial association.” (Srila Prabhupada Letter, August 17, 1969)

“I wish to remain with all my disciples together, but we have to do preaching work and therefore have to remain separate. But actually there is no question of separation for one engaged in Lord Krishna’s service.” (Srila Prabhupada Letter, January 4, 1976)

“I am always thinking of you, and I am also feeling separation of you all. But we have to work for Krishna diligently and with faith and love.”(Srila Prabhupada Letter, May 31, 1968)

Source:https://theharekrishnamovement.org/2016/10/09/you-are-never-alone/

I have always liked the following verses from the Sri Caitanya-caritamrta. They remind me to slow down, chant nicely, and don’t be attached.

Since Śrī Caitanya Mahāprabhu was omniscient, He could understand Raghunātha dāsa’s mind. The Lord therefore instructed him with the following reassuring words.

“Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.

“You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.”

Śrī Caitanya Mahāprabhu continued: “Within your heart, you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Kṛṣṇa will soon be very pleased and deliver you from the clutches of māyā. (Cc. Madhya 16.236-239)

Full Text and Purport

Śrī Caitanya-caritāmṛta
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Madhya-līlā Chapter 16, Text 236-239

TEXT 236

sarvajña gaurāṅga-prabhu jāni’ tāṅra mana
śikṣā-rūpe kahe tāṅre āśvāsa-vacana

SYNONYMS

sarva-jña—omniscient; gaurāṅga-prabhu—Śrī Caitanya Mahāprabhu; jāni’-knowing; tāṅra—his; mana—mind; śikṣā-rūpe—as an instruction; kahe—says; tāṅre—unto Raghunātha dāsa; āśvāsa-vacana—words of assurance.

TRANSLATION

Since Śrī Caitanya Mahāprabhu was omniscient, He could understand Raghunātha dāsa’s mind. The Lord therefore instructed him with the following reassuring words.

TEXT 237

“sthira hañā ghare yāo, nā hao vātula
krame krame pāya loka bhava-sindhu-kūla

SYNONYMS

sthira hañā—being patient; ghare yāo—go back home; nā—do not; hao—become; vātula—crazy; krame krame—gradually; pāya—gets; loka—a person; bhava-sindhu-kūla—the far shore of the ocean of material existence.

TRANSLATION

“Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.

PURPORT

As stated in Śrīmad-Bhāgavatam (10.14.58):

samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo-murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām

This material world is just like a big ocean. It begins with Brahmaloka and extends to Pātālaloka, and there are many planets, or islands, in this ocean. Not knowing about devotional service, the living entity wanders about this ocean, just as a man tries to swim to reach the shore. Our struggle for existence is similar to this. Everyone is trying to get out of the ocean of material existence. One cannot immediately reach the coast, but if one endeavors, he can cross the ocean by Śrī Caitanya Mahāprabhu’s mercy. One may be very eager to cross this ocean, but he cannot attain success by acting like a madman. He must swim over the ocean very patiently and intelligently under the instructions of Śrī Caitanya Mahāprabhu or His representative. Then, one day, he will reach the shore and return home, back to Godhead.

TEXT 238

markaṭa-vairāgya nā kara loka dekhāñā
yathā-yogya viṣaya bhuñja’ anāsakta hañā

SYNONYMS

markaṭa-vairāgya—monkey renunciation; nā kara—do not do; loka—to the people; dekhāñā—showing off; yathā-yogya—as it is befitting; viṣaya—material things; bhuñja’-enjoy; anāsakta—without attachment; hañā—being.

TRANSLATION

“You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.”

PURPORT

The word markaṭa-vairāgya, indicating false renunciation, is very important in this verse. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markaṭa-vairāgye-the renunciation of a monkey. One cannot be really renounced until one actually becomes disgusted with material activity and sees it as a stumbling block to spiritual advancement. Renunciation should not be phalgu, temporary, but should exist throughout one’s life. Temporary renunciation, or monkey renunciation, is like the renunciation one feels at a cremation ground. When a man takes a dead body to the crematorium, he sometimes thinks, “This is the final end of the body. Why am I working so hard day and night?” Such sentiments naturally arise in the mind of any man who goes to a crematorial ghāṭa. However, as soon as he returns from the cremation grounds, he again engages in material activity for sense enjoyment. This is called śmaśāna-vairāgya, or markaṭa-vairāgya.

In order to render service to the Lord, one may accept necessary things. If one lives in this way, he may actually become renounced. In the Bhakti-rasāmṛta-sindhu (1.2.108), it is said:

yāvatā syāt sva-nirvāhaḥ
svīkuryāt tāvad arthavit
ādhikye nyūnatāyāṁ ca
cyavate paramārthataḥ

“The bare necessities of life must be accepted, but one should not superfluously increase his necessities. Nor should they be unnecessarily decreased. One should simply accept what is necessary to help one advance spiritually.”

In his Durgama-saṅgamanī, Śrī Jīva Gosvāmī comments that the word sva-nirvāhaḥ actually means sva-sva-bhakti-nirvāhaḥ. The experienced devotee will accept only those material things that will help him render service to the Lord. In the Bhakti-rasāmṛta-sindhu (1.2.256), markaṭa-vairāgya, or phalgu-vairāgya, is explained as follows:

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

“Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing.” Yukta-vairāgya, or befitting renunciation, is thus explained:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

“Things should be accepted for the Lord’s service and not for one’s personal sense gratification. If one accepts something without attachment and accepts it because it is related to Kṛṣṇa, one’s renunciation is called yukta-vairāgya.” Since Kṛṣṇa is the Absolute Truth, whatever is accepted for His service is also the Absolute Truth.

The word markaṭa-vairāgya is used by Śrī Caitanya Mahāprabhu to indicate so-called Vaiṣṇavas who dress themselves in loincloths trying to imitate Śrīla Rūpa Gosvāmī. Such people carry a beadbag and chant, but at heart they are always thinking about getting women and money. Unknown to others, these markaṭa-vairāgīs maintain women but externally present themselves as renunciants. Śrī Caitanya Mahāprabhu was very much opposed to these markaṭa-vairāgīs, or pseudo-Vaiṣṇavas.

TEXT 239

antare niṣṭhā kara, bāhye loka-vyavahāra
acirāt kṛṣṇa tomāya karibe uddhāra

SYNONYMS

antare—within the heart; niṣṭhā kara—keep strong faith; bāhye—externally; loka-vyavahāra—behavior like ordinary men; acirāt—very soon; kṛṣṇa—Lord Kṛṣṇa; tomāya—unto you; karibe—will do; uddhāra—liberation

TRANSLATION

Śrī Caitanya Mahāprabhu continued: “Within your heart, you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Kṛṣṇa will soon be very pleased and deliver you from the clutches of māyā.

Source:https://theharekrishnamovement.org/2016/10/06/be-patient-and-return-home/

Learning from Srila Prabhupada how to see beyond the material coverings to perceive the real dhama

I bend down to get through the door and enter a small, sparsely furnished room. Suddenly, I’m face to face with Srila Prabhupada. He’s sitting on the floor behind a low desk piled with books and papers.

“Jai!” he says. “Our Hayagriva has arrived.”

I pay dandabat obeisances by prostrating myself and touching his feet with my right hand. Then I place my hand to my forehead. To remember the spiritual master’s lotus feet is to remember Krsna. The effect is as cooling as sandalwood.

“nama om visnu-padaya krsna presthilya bhu-tale srimate bhaktivedanta- svamin iti namine,” I say, offering respects. Then I sit before him, and he smiles.

Although seventy-six, Prabhupada seems as ageless as ever. His head is freshly shaved, and the aroma of mustard- seed oil tells me that he has just received a massage. His complexion is radiant, his eyes clear, his face full and healthy. This is the face that attracted me that day when I was walking down New York’s Houston Street and first met him, the face that brought so many young seekers to that little storefront temple on Monday, Wednesday, and Friday nights. For us, his face embodies all the attractive qualities of devotion, for it’s a pure, truthful, and compassionate face. It is both happy and grave. It is magnanimous, gentle, and forgiving. It is also determined and self-controlled, and, above all, most learned and intelligent. It’s a face not afraid to love and give all in love for Krsna.

Indeed, Prabhupada’s face conjures all those virtues that lead to love of Krsna. It’s not an ordinary man’s face. It transports an entire spiritual fact, the Vedic culture, an atmosphere of bhakti . I first began realizing his potency just by Jlooking at his face. Whenever I’m Kr,na conscious, it makes me joyful. Whenever I’m not, I’m afraid to look at it; it accuses me, makes me ashamed without uttering a word. What power there is in the spiritual master’s face! What magne tism! What volumes of wisdom! ‘

“I’m glad you invited me here, Srila Prabhupada,” I say.

SEEING THE REAL DHAMA

Srila Prabhupada:

“I think the sanitation facilities are not up to your country’s,” he laughs. Then seriously: “Since 1965, they have not kept the streets very nicely. The sewage is spoiling it all, even the river. Now there’s no place to go bathing.”

“Most people agree that India’s main problem is overpopulation,” I say.

“Nonsense,” Prabhupada says. “Does that mean Krsna can’t supply His children with sufficient food, clothing, and shelter? No. The creation is perfect because it comes from the Supreme Perfect. Om purnam adah purnam idam. The Supreme Perfect has made perfect arrangements for all living entities. The problem is misuse of Krsna’s gifts, misappropriation. Isavasyam idam sarvam. Everything belongs to the Supreme.”

“But why is it, Srila Prabhupada, that here in Vrndavana, Krsna’s devotees also seem to suffer so?” Gurudasa asks.

“Suffer? What is that suffering?” Prabhupada says.

“Many don’t have sufficient food. They sleep on the streets and-”

“Who says there’s not sufficient food? Is anyone starving? Just show me one starving man. In any temple a man can go and take prasadam. And as for sleeping, everyone is sleeping. When you sleep, do you know whether you’re on a king’s couch or a stone road? The Gosvamis would sleep under a different tree every night, and then for only two or three hours. There’s no problem eating, sleeping, defending, mating. There’s no lack there, no poverty. The only poverty in India today is lack of Krsna consciousness- that’s all”

“But most tourists are appalled when they come here and see the conditions,” Dr. Kapoor says. He is dressed in a spotless white kurta and pajama pants. “It will take more than your temple at Raman Reti to change all that.”

“Therefore I’m recommending a general program of clean-up, preservation, and restoration,” Prabhupada says. “True, the beautiful temples of the Gosvamis-Madana Govindaji, especially-are due to neglect.” Mohana, crumbling

“Sometimes people even use them as stone quarries,” Dr. Kapoor laments.

“So, we must first protect them. Then restore them to first-class condition, install Deities, and conduct daily aratiks. Then many people will come and benefit.”

“Why has Krsna allowed His dhama to deteriorate, Srila Prabhupada?” Gurudasa asks.

“It has not deteriorated,” he replies.

“Well, you just said that the Gosvami temples were neglected.”

“That’s a fact. But Vrndavana has not deteriorated.”

“Most Americans would be shocked to see what I saw this morning,” I say.

“How’s that” Prabhupada asks.

“Well , for one, they’d consider it unhygienic.”

“Just see. For a materialist, everything is topsyturvy because his vision is perverted. Beauty and ugliness are in the eye of the seer.”

“But what’s this veneer covering the hoIy dhama?”

“The ugliness that you see here is yoga-maya,” Prabhupada says .” It’s Krsna’s covering. Vrndilvana appears this way to drive away the atheists and imperson a lists, just as New York attracts th em. For a devotee, this Vrndavana is as good as Krsna’s transcen dental abode in the spiritual sky Goloka Vrndavana. But you must have the eyes to see.”

“Transcendental vision,” Dr. Kapoor says.

“Yes, Vrndavana hides herself from the materialist,” Prabhupada says.

“You speak of Vrndavana as a person,” I say.

“In spiritual consciousness, everything is personal,” Prabhupada says. “Even the city of Raval,a appeared before Hanuman as a gigantic Raksasi, and Hanuman knocked her down because she challenged him.”

“Well, I’ve certainly noticed a difference between the consciousness of Delhi and here,” I say. “I couldn’t help but feel it. Still, the poverty-”

“Krsna mercy keeps His devotees poor,” Prabhupada says. “Their only wealth is Krsna con sciousness. Krsna doesn’t want them diverted by Maya Devi.”

“But I still don’t see how this is as good as Goloka Vrndavana,” I say.

“Then you must try to rediscover Vrndavana,” Prabhupada says. “That you must do. It is a question of consciousness. The real Vrndavana is there in your own heart, hiding herself from you.”

“So how do I go about it?” I ask.

“Just follow the examples of the elevated Brijbasis,” he says, smiling. “For instance, the gopis, the milkmaids of Vrndavana, simply tried to make Krsna happy. That is Krsna consciousness: making Krsna happy. When you love someon e, you want to make him happy, right?”

“Right.

“In Vrndavana, everyone is trying to please Krsna: the birds, trees, cows, the river, and all KrsnaS associates. It’s not that Vpulavana is only here. We can have Vrndavana everywhere. Krsna is not limited. We should not think that because Krsna is far away in Goloka Vrndavana, He cannot accept what we offer Him. If you offer food with love, Krsna eats. Krsna does not leave Goloka Vpldavana, but His expansion goes and accepts food. This Vrndavana that just happens to appear in India is as worshipable as Krsna. So we cannot offend His dhama, His home. If we live in Vrndavana, we are living with Krsna, because Vrndavana is nondifferent from Krsna. There’s no difference between the origin al Vpldavana and this Vrndavana. Vrndavana is so powerful”

Again, I feel stupid and confused. I look at Gurudasa and Syamasunder, expecting to see my con fusion reflected, but they continue staring at Srila Prabhupada. According to scripture, the original Vrndavana, Goloka Vrndavana, is shaped like the whorl of a lotus and is situated in Vaikuntha, the spiritual sky. In Vaikuntha, there’s no anxiety, no birth, old age, disease or death, and everything partakes of the nature of satcit- ananda, eternity, knowledge, and bliss.

I wonder: Are the lepers composed of sat-cit-ananda? Are they actually fourarmed demigods in disguise? Do they simply assume their ghastly appearances just to frighten the worldly?

“Srila Prabhupada” I venture, breaking the brief, thoughtful silence.

“Yes?”

“Now I’m confused.”

“How’s that? I have not explained clearly?”

“That I can understand,” I say. “What I don’t understand is how this Vrndavana is nondifferent from Goloka Vrndavana. When coming here in the rickshaw, I saw many old people, a dead man, and many diseased people, lepers. So, old age, disease, and death exist here.”

“Of course,” Prabhupada says. “Just listen. This is not Goloka Vrndavana. This Vrndavana is a replica, and therefore nondifferent, but because it’s manifest in the material universe, the laws of material nature are working here. When we worship Deities in the temple, everyone can see that They are made of stone, metal, or wood, but still the Deities are not different from Krsna. They are Krsna. We certainly are not worshiping stone and wood, though to the naked eye it may appear so. When Caitanya Mahaprabhu went to Puri and saw Lord Jagannatha, He immediately fell down and said, ‘Here is Krsna.’ It’s a matter of vision. Now do you understand?”

“Yes,” I say. “My eyes deceive me.”

“Not just you,” Prabhupada laughs. “Everyone in a madhouse is more or less a lunatic, and everyone in this material universe is blind to Krsna. Otherwise, no one would be here.”

“Another point I don’t understand,” I say, “is Krsna’s departure from this earth. You once said that when He leaves, He takes His paraphernalia with Him to the spiritual sky.”

“Yes. When a governor comes and goes from a circuit house, he takes his things with him but leaves the empty house behind. Similarly, when Krsna comes to this plan et, He comes here. This Vpldavana is Krsna’s house. Therefore it’s as good as Goloka Vrndavana.”

“Will He come again in this age?”

“No, not in Kali Yuga. But when He comes, this is the place.”

“But it wasn’t like this when He was here, was it?”

“That may be,” Prabhupada says patiently, “but that doesn’t mean it’s less important. Rest assured that those who are responsible for the upkeep of Vrndavana will have to suffer by taking birth as dogs and hogs here. Still, they are not the losers. Vrndavana is even more potent because the dogs and hogs here are going to be liberated. Life here is not polluted because even the most polluted are being purified.”

“I still don’t understand why Krsna has allowed His own abode to deteriorate,” I say.

“It is not deteriorating,” Prabhupada says firmly. “If even the dogs are going to be liberated, how has it deteriorated?”

“But it’s not nicely kept up.”

“Not nicely kept up in your eyes, but your vision is imperfect.”

“Not only mine,” I persist.

“No. Everyone’s. But even if everyone says that two plus two equals five, is that a fact?”

“No,”

“Therefore the majority opinion may be mistaken. You must take sh elter of a perfect authority like the bona fide guru. Because he never contradicts Sastra, the guru’s opin ion outweighs all oth ers. If gw’u says that grass is blue and sky is green, his opinion must still be accepted. We must accept the fact that our vision is so imperfect that we are mistaken about the color.”

“People are often mistaken about Vrndavana in the beginning,” Gurudasa says.

“Yes, because they are trying to find fault with Vrndavana,” Prabhupa:da says. “But a devotee knows that Vrndavana is Vrndavana. ‘England, with all your faults, I love you still.’ So, even if the people living in Vrndavana do not appear very pious, they are most fortunate because they live in the land of Krsna. Jaya jaya vrndavana-vasi yata jana. All glories to all the inhabitants of Vrndavana! It is not said that only the devotees here are glorified. Everyone! Even the hogs. It is more fortunate to be born in Vrndavana than in a rich or aristocratic family, because in the next life, one will go back to Godhead. Both hogs and devotees here are liberated, indiscriminately. Unless one is a devotee in a previous life, he cannot take birth here. He may take a hog’s or dog’s body for a few years, but that’s no imped iment. He is simply getting rid of sinful reactions.”

THE BEST SITUATION

“Srila Prabhupada, are people here liberated even if they don’t have a bonafide spiritual master?” Gurudasa asks.

“Yes,” Prabhupada says, “because Vrndavana is directly under Krsna’s supervision. Krsna is their spiritual master.”

“I think it’s better to have you as a spiritual master,” Gurudasa says, “than to be born in Vrndavana.”

“That’s a Vaisnava attitude,” Prabhupada smiles. “I remember that wherever my Guru Maharaja went, Vrndavana was there also. Since the bonafide spiritual master carries the Vrnddvana atmosphere with him, then it’s better to be with him.”

“We’re in the best situation of all Prabhupada,” Syamasunder says. “We have both you and Vrndavana.”

Hayagriva Dasa was one of the earliest disciples of Srila Prabhupada and helped Srila Prabhupada in editing his books and early issues of Back To Godhead magazine.

Source:https://theharekrishnamovement.org/2016/10/06/seeing-the-real-vrndavana/

I love how the days are now
Lingering between hot and cold
How the morning cool touches
And draws us together, pulling
Out sweaters and wraps
And tucking away summer

I love how autumn brings
A different kind of change
Its own time, yet only a time
Between summer and winter
Time to leave one and receive the other
Time to be ok with getting old
Time to be ok with death and dying
Time to see the colors of aging
The winding down of life
In leaves upon the ground

Autumn is different than spring
More relaxed, wise, not in a hurry
Not bursting out of the earth
Been there, done that it says
Now I’m taking it slow
All things come to an end
All things make change
We live the life in between
And let go when it is done

Autumn reminds us of time in between
And to make peace with that space
There is beauty in growing and fading
If we can see the hand of Krishna
Feel the pulse of the soul
Then we are growing up, not down
And ending well

Source:http://iskconofdc.org/the-weather-in-between/

Expecting respect from others, even subtly, burdens our heart and complicates our lives. Giving all respects to others, no matter who it is, lightens our heart and simplifies our lives.

Source:http://thebandwagonofmoltengold.blogspot.in/2016/10/giving-respect.html

The Bhagavad Gita is the essential summary of all Vedic literature. To follow a message that is not supported by the Bhagavad Gita is like rejecting fundamental Vedic principles. Do that at your own risk.

Source:http://thebandwagonofmoltengold.blogspot.in/2016/10/the-bhagavad-gita-fundamental-vedic.html

Many times we do what we do, not because it's the best option, but only because our mind craves for it. What's more, choosing the sub-optimal option makes us feel independent - why should I follow someone else's opinion? I am free to choose my way of life. I will decide for myself - always. Thus, it's just egotism that controls our decisions, not timeless wisdom. And we are proud of it.

This false sense of ego and bloated sense of importance about one's own opinion makes us deaf to any principles that are higher than the ones we currently follow. Tragically, we even deride higher principles because they don't comply to our own sense of right and wrong.

I ran across this above image this morning on Facebook, and was inspired to do a post on chanting.

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

“Chant Hare Kṛṣṇa and be happy. Thank you. Hare Kṛṣṇa.” (Srila Prabhupada Lecture & Initiation Seattle, October 20, 1968)

“…chant dance, take prasadam and be happy.” (Srila Prabhupada Letter to Saksi Gopala 6 December, 1975)

“Following in the footsteps of Lord Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement is distributing the Hare Kṛṣṇa mahā-mantra and inducing people all over the world to chant. We are giving people an immense treasury of transcendental literature, translated into all the important languages of the world, and by the grace of Lord Śrī Caitanya Mahāprabhu this literature is selling profusely, and people are chanting the Hare Kṛṣṇa mahā-mantra with great delight. This is the preaching process of the Caitanya cult. Since the Lord wanted this cult preached all over the world, the International Society for Krishna Consciousness is acting in a humble way so that the vision of Śrī Caitanya Mahāprabhu may be fulfilled all over the world, especially in the Western countries.” (purport to Sri Caitanya-caritamrta 1975 Adi-lila 16.19)

Also:

Vedic sanskrit references for chanting the Hare Krishna Maha Mantra

Lord Siva specifically instructs that chanting the Hare Krishna Maha Mantra is the best process for spiritual realization:

harim bina nasti kijcat papani-starakam kalau | tasmal-lokod-dharana-artham hari-nama prakasayet ||
sarvatra mucyate loko maha-papat kalau yuge | hare-krsna-pada-dvandvam krsneti ca pada-dvayam ||
tatha hare-pada-dvandvam hare-rama iti dvayam | tad-ante ca maha-devi rama rama dvayam vadet ||
hare hare tato bruyad harinama samud dharet | maha-mantram ca krsnasya sarvapapa pranasakamiti ||

Lord Siva says to his wife Parvati-devi: “O Mahadevi! Look! In Kali-yuga there is no easier way to eradicate sins than by the holy names of Lord Krsna. It is therefore essential to propagate the chanting of the Hare Krsna maha-mantra among the general populous. The people in Kali-yuga can be easily liberated from the greatest hell by performing sankirtana of this Hare Krsna maha-mantra. To chant the maha-mantra, first chant hare krsna twice, then chant krsna twice, then hare twice. After that, chant hare rama twice, then rama twice and again hare twice. Thus the maha-mantra: Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Rama Rama Rama Rama Hare Hare. One should chant, articulate and perform sankirtana etc., of this Hare Krsna maha-mantra, which destroys all sins.” (Sri Brahma Yamala)

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

“In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of ONLY Lord Hari. There is no other way. There is no other way. There is no other way.” (Brhad Naradiya Purana)

harinama para ye ca ghore kali-yuge narah
te eva krtakrtyasca na kalir badhate hi tan hare
kesava govinda vasudeva jaganmaya
itirayanti ye nityam na hi tam badhate kalih

“In this dark age of Kali-yuga, sincere devotees of the Supreme Lord Krsna should leave aside all other means for liberation and take full shelter of the holy name. This is their real responsibility and duty. There is unlimited bliss in chanting the different names of Krsna: Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has become purified by chanting.” (Brhan-naradiya Purana)

hari-nama-para ye ca
hari-kirtana tat parah
hari-puja-para ye ca te
krtarthah kalau-yuge

“Those who engage in chanting the holy name of Lord Hari (japa), are addicted to congregational chanting (kirtana) and engage in the worship of Lord Hari, have accomplished their desires in the age of Kali.” (Brhan-naradiya Purana)

dhyayan krte yajan
yajnais tretayam dvapare
’rcayan yad apnoti tad apnoti
kalau sankirtya kesavam

“Whatever is achieved in Satya-yuga by meditation, in Treta by offering ritual sacrifices and in Dvapara by temple worship is achieved in Kali-yuga by chanting the names of Lord Kesava congregationally.”(Padma Purana, Uttara Khanda 42nd Chapter)

satyam kali-yuga vipra
sri harer nama mangalam
param svastyayanam nrnam
nasty-eva gatir anyatha

“Oh brahmana, chanting of the holy name of Sri Hari is the auspicious process in Kali Yuga. It is the highest auspiciousness for mankind. There is no other way.” (Padma Purana)

Source: https://theharekrishnamovement.org/2016/10/08/chant-hare-krishna-and-be-happy/

A journey through India: border to border, bhoga to prasadam.

The importance of golden ghee in cooking Krsna prasadam is very evident when we consider books of Vaisnava literature such as Sri Govinda-lilamrta and Sri Caitanya-caritamrta. In Govinda-lilamrta we find descriptions of the great range of uses for ghee, as it’s described in the conversations between Mother Yasoda and the gopis who are arranging so many nice foodstuffs for Krsna.

In Verse 53, Mother Yasoda is telling Kilimba that they had milked the cow named Sugandha, and churned her milk into butter, and the gopis could use this special butter to make ghee. Yashoda requests the gopis to make many different dishes cooked in ghee, and to prepare sweets with ghee, and Rohini Devi also describes the preparations Radharani has been making for Krsna with ghee.

Among the sweets mentioned in Govinda-lilamrta that are fried in ghee are Karpura keli and Amrita keli, two complex preparations we have described in previous segments of this series. Pishtaka are rice-cakes cooked in ghee adding various kinds of flour and sweeteners, and made in different sizes and shapes. Laddus are made using thin strips of white flour dough fried in ghee. These are joined by three types of sweet balls made from flat-rice, puffed rice and mung dahl powder, all of which are first fried in ghee and then boiled in sugar water.

Among the sharbats, Rasala is a beverage made from thick milk, yogurt, sugar, cardamom, ghee, honey and black pepper. Shikharini is eight parts yogurt, two parts sugar, one pal of ghee, one pal of honey, one half pal of ground black pepper, one tola of cinnamon, one tola of teja leaves, one tola of cardamom, and one tola of nageshwar. Sarab is made with two parts milk and one part thin yogurt with sugar, cardamom, ghee, honey and black pepper mixed with buttermilk.

The buttermilk leftover from ghee making is also offered to Krsna, and is called Matha. Pancamrita, the well known transcendental beverage that is enjoyed as a beverage or used to bathe Sri Krsna-vigraha, is a mixture of yogurt, milk, ghee, honey and sugar.

Many vegetable sabjis and savouries using ghee are also described, including an opulent sabji made with moca (banana flower), mankocu and panikocu (roots that grow in the ground and in the water), gourds, pumpkin, potatoes, and darasha (lady fingers), all cut into circular pieces and fried in ghee, then bathed in a sweet sauce made from mung dahl paste.

Ghee-fried dumplings are made from chickpea flour alone, while others are filled with moistened whey and amla. Both soft and hard cakes were made by boiling chickpea flour that is mashed, then fried in ghee with ground coconut and spices.

Some of Krsna’s favorite treats are baka, kanchan, and other types of flowers that are simply fried in ghee and mixed with yogurt. Some are also made into dumplings, adding yogurt. Patola fruits are also fried in ghee. Another preparation is made by cooking large turnips in ghee with dhatriphala spice, yogurt and sugar.

Many of the dishes made for Krsna seem quite simple, composed of ghee and just a few other ingredients. This highlights the fact that pure ghee is so rich in flavor that the most accomplished preparations are made with it.

Throughout the Madhya and Antya lilas of Caitanya-caritamrta there are descriptions of preparations made with ghee that the devotees offered to the Lord. Many of these refer to ghee served on cooked rice, or ghee mixed into sweet rice preparations. There is one more complex preparation that Raghava’s sister Damayanti made for Mahaprabhu to enjoy while traveling. This prep is reminiscent of the Amrita keli described in the Rasa-tarangini Tika of Govinda-lilamrta:

Caitanya-caritamrta Antya 10.29-30:

“She powdered fried grains of fine rice, moistened the powder with ghee and cooked it in a solution of sugar. Then she added camphor, black pepper, cloves, cardamom and other spices and rolled the mixture into balls that were very palatable and aromatic.”

The various references to mixing ghee with cooked rice illustrate just how excellent this simple preparation is, and underscore the virtues of using only the purest cow’s milk ghee, which is rich in flavor and replete with sattvic qualities:

“The cooked rice was a stack of very fine grains nicely cooked, and in the middle was yellow clarified butter from the milk of cows.” (Madhya 3.44)

“Then the whole stack of rice was mixed with so much yellowish and fragrant clarified butter that it began to overflow the leaf.” (Madhya 15.208)

“He had cooked fine rice, mixed it with ghee and piled it high on a banana leaf. There were also varieties of vegetables, placed all around in pots made of banana tree bark.” (Antya 12.125)

Likewise, ghee is described as an ingredient in various types of sweet rice:

“Along with the various vegetables was sweet rice mixed with ghee. This was kept in new earthen pots. Earthen pots filled with highly condensed milk were placed in three places.” (Madhya 3.53)

“Sweet rice mixed with ghee was poured into an earthen pot and mixed with canpa-kala, condensed milk and mango.” (Madhya 15.217)

“The other half was mixed with condensed milk and a special type of banana known as canpa-kala. Then sugar, clarified butter and camphor were added.” (Antya 6.58)

There are two additional pairs of slokas that mention ghee in a very interesting context. The first verses from Madhya lila 14 describe how the Lord tastes a certain mellow of ecstatic love. The second set of verses from Madhya lila 19 describe how the devotee tastes a particular type of ecstatic love. Both tastes, or ways of experiencing ecstatic love are described as a combination of ingredients: yoghurt, (sugar) candy, ghee, black pepper, and camphor. While Krsna’s love is also like adding honey and cardamom to the mix, these two ingredients are absent from the devotee’s taste of transcendental love of Krsna.

“There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Krsna, the Lord’s mind is completely satisfied. Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.” (Madhya 14.177-178)

“When the higher standard of ecstatic love is mixed with the symptoms of sattvika and vyabhicari, the devotee relishes the transcendental bliss of loving Krsna in a variety of nectarean tastes. These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.” (Madhya 19.181-182)

These are no doubt two of the most amazing recipes in Vaisnava literature. The many qualities of ghee have been described throughout the ages in sacred literature. In several of the early Sanskrit sastras, both the relishable qualities of ghee as a foodstuff, and its medicinal qualities are described.

In South India, ghee is customarily given to infants as one of their first solid foods. A spoonful of ghee is mixed with rice and mashed to a creamy paste, helping the child’s constitution to grow strong. The opulence of an Indian wedding is customarily judged by the generous quantities of ghee served with the dishes, and all effort is made to acquire only the purest ghee for the cooks.

The medicinal qualities of ghee are so many as to be impossible to list here. Ghee is taken by kirtaniyas to improve their voice, it improves eyesight, and overall wellness. It’s an excellent healer of skin burns, and has been known to rapidly heal very serious burns, leaving little or no scarring behind. During times of war in ancient India, wells were constructed and filled with ghee, to be used as healing tanks in which those with serious wounds could be submerged.

For devotees, cooking with ghee is one of the greatest kitchen pleasures, as the purity, opulence and beauty of the stuff, combined with its great function, is a fitting tribute to Sri Krsna. Adding just a little ghee to almost any prep takes it from plain fare to an opulent preparation.

Ghee is famous as a frying oil. Because of its purity, the super-excellence of Mother Cow’s milk it is derived from, and its natural constituents, ghee has one of the highest flash points of all oils. It is very difficult to burn or smoke hot ghee, making it perfect for deep-frying, pan-frying, sautéing or stir-frying.

We find that one of the finest kitchen utensils to cook ghee in comes from China– a high quality steel-hammered wok. Good woks are excellent for ghee deep-frying because the steel evenly distributes the heat to the oil, the hottest spot above the burner or flame is restricted to the smallest wok surface – the bottom of the cone – and this helps eliminate burned foods while frying. The broad upper surface of the wok lets fried foods pop to the surface and bob around as they cook, so more items can be fried at one time. Also, a high-quality steel wok doesn’t leech metals into the ghee, and it’s easy to scrape loose any bits that stick to the bottom or sides.

Once you’ve finished cooking and the ghee has cooled, always run it through a fine sieve or cloth to remove all the food particles. The unused portion can be stored in a clean jar, either kept in a cool, dark place or refrigerated. Moisture and sunlight are ghee’s two biggest enemies, followed by foodstuffs that become home to bacteria. So the better eliminated these things are, the longer you’ll preserve high quality ghee for re-use.

Fresh ghee can be stored in a cool dark place for countless years. In India, ghee connoisseurs treat the oil like aged cheese or wine is favored in the West. 100-year old ghee is highly valued, and brings very high prices. The oldest ghee is most likely to be found in temple pantries, where it is stored in large vats. Families will often pass aged ghee on from one generation to the next, to be used medicinally and in devotional practice.

Even more common than its use for frying foods, ghee is used to temper spices, allowing the full flavors to release before the spices are mixed into the foodstuffs. The order spices are tossed into the chaunk (tempered spice mixture in oil) depends on the desired flavors, but mustard seeds are usually the first in, giving them time to splutter in the hot ghee before adding chilis, aromatic spices, etc. A few spices are always last in, like fenugreek and sesame, which burn quickly at high heats and can become bitter or lose their good flavor qualities.

Ghee is wonderfully used on snacks like popcorn, sev or mixed nuts and raisins. Liberal quantities can go into the dal pot and sabjis while cooking, with a little drizzled on top just before offering. Likewise, drizzle it over fresh steamed vegetables of all kinds, and brush it onto hot chapattis and roti.

In sweets, ghee is used to bind ingredients together before they’re fried or bathed in syrup, and sweeteners like jaggery or coconut cream can be melted down with ghee.

While we can’t offer many recipes for ghee itself, other than the method for making it, there are a few ways ghee can be flavor enhanced. For example, you can mix other oils together with ghee, like coconut or sesame oil. Ghee and coconut oil mixed gives a wonderful combination of nuttiness and sweetness.

Many cooks keep a separate jar of ghee infused with fresh herbs, chilis or peppercorns. Likewise, ghee to be used for making sweets can be infused with vanilla beans, cinnamon sticks, bruised cardamoms or other aromatics, including aromatic herbs like peppermint, spearmint, rosehips, etc. These can be tied into a little cheesecloth bag and submerged, so they’re easy to keep separate when using the oil.

Saffron, paprika and turmeric are also excellent spices to steep in ghee. While the more subtle flavors may be lost when frying foods in these special ghees, the full flavors can really be appreciated when you drizzle these oils on breads, or on top of dals, raitas, etc. to serve them.

What better foodstuff to offer Lord Krsna than ghee? It is pure, beautiful, tasty, and directly offered by Mother Cow, with a few devotional steps in between to transform the milk, cream, butter, curd and whey to ghee – giving the cook an opportunity to contribute service to what begins, and ends, as a perfect bhoga ingredient.

Source: https://theharekrishnamovement.org/2016/10/08/prasadam-ghee-part-three/

As a part of celebrations going throughout the whole world to glorify the Golden Jubilee of the foundation of International Society for Krishna Consciousness (ISKCON), ISKCON Bangladesh has recently organized “Bhaktivedanta National Students Competition- 2016” . More than 10,000 students from different parts of the whole country took part in this competition. This competition took nearly five months for its completion and was held in four levels – zonal level, district level, divisional level and finally national level. All the participants were divided into two classes – students from standard two to standard five were in the junior class and students from standard six to standard ten were in the senior class. Subjects of competition were Verse recitation from Gita, coloring & drawing transcendental picture, vedic story telling, bhajan, speech in selected topic & acting in Vedic dress. All participating students received different devotional gifts. In the final round, the winners (1 st , 2 nd & 3 rd position holders) of all subjects were rewarded with special crests & Bhaktivedanta Scholarships. One student from each class was announced as “All-rounder” for their extraordinary performances and were rewarded Champion crests and Bhaktivedanta Scholarships. The final round was organized by Jagrata Chatra Samaj (School Preaching Department) on 23 rd September in which more than 500 students participated from different districts of the country. The prize giving ceremony was held on 24 th September at Dhaka, capital of Bangladesh. ISKCON GBC and director of this whole competition HH Bhakti Purusottama Swami along with many members of the national management committee of ISKCON Bangladesh were present at the ceremony. The presence of honorable minister Mr. Narayan Chandra Chanda and several famous
cultural personalities added a different dimension in the ceremony. Valuable speeches from the guests and spectacular cultural functions made the whole program more enjoyable. The successful completion of this whole competition would not be possible without the hearty participation, cooperation and help of students, guardians, volunteers and other devotees.

Source:http://www.dandavats.com/?p=32135