Sri Haridas Thakur is an eternally liberated associate of the Lord. The associates of the Lord are worship-able wherever they make their appearance.

Just as Garuda appeared as a bird, and Hanuman as a monkey, Haridas Thakur appeared in a family of Yavanas. From his very birth he was very deeply devoted to the Holy Names of Sri Krsna and later became known as “Nama Acarya.”

When Lord Caitanya went to Jagannatha Puri, Haridas also went and took up residence there. Everyday, after attending Lord Jagannatha’s mangal aroti, Lord Caitanya would come to see Haridas Thakura and would bring him some of Lord Jagannatha’s prasadam.

He left this world in the midst of ecstatic kirtan while clasping the lotus feet of Lord Caitanya and looking upon the Lord’s beautiful smiling face.

Source:http://www.ramaiswami.com/haridas-thakura-disappearance/

There is only one religion - to love God.

Different denominations like Hinduism, Christianity, Islam, etc. and even denominations within these denominations present this one religion in different ways and to different degrees. Since people of this world are more or less selfishly (materially) inclined, every denomination presents its teachings considering the material conditioning of the people it is talking to. What's more, new denominations arise when new ways of materialism get mixed with existing denominations.

The fight among various denominations is always about these material differences. These fights are incited either by proponents who are lost to the fact that love of God is the true definition of religion, or by vested interests who want to leverage the differences to grab power.

Some denominations, being fed up by religious fighting, preach morality, good conduct, etc. without reference to God. Such denominations go under the name of religion, but they do not really represent the true definition of religion - to love God.

Everyone has the right to choose the denomination he or she wants to follow. One should carefully consider all denominations available and choose the one that most powerfully and practically teaches one to love God and to spiritualize all aspects of life. One should also encourage others to do such introspection. At the same time, one should be caring and kind to those who have not yet awakened to the highest spiritual aspect of life. Hopefully good examples of sincere spiritualists will inspire them to take to true religion.

It is important for the leaders of the society to follow the highest degree of religion personally while protecting and encouraging those who are on the lower (or more materialistic) levels of religion. Once the general public sees spiritually elevated and compassionate leaders, it will also get inclined to follow religion for its true purpose - to love God.

Source:http://thebandwagonofmoltengold.blogspot.in/2014/12/there-is-only-one-religion.html

Suraiya Ali: I grew up going to many types of religious houses, but I had never been to a temple sanctioned by ISKCON. I had met the cowherd Lord in books and in my relationships, but now I was going to His house, for the very first time. So we dressed up, as my best friend said that evening, “there is no such thing as being overdressed to the temple, as you’re dressing for the pleasure of Krishna.”
In blue and pink hues and traditional Indian earrings, we ran into aarti about five minutes late. The mantra had already started, three little girls were leading it as the boy next to them played the tabla in unison. Fire had already been offered to Radha-Kalachandji, we came just as it was being passed around for the devotee’s to take blessing from it as well. It was a time of lovely meditation.
Ben Kinsely writes in his work “The Sword” and “The Flute,” that when he went to Bangladesh and East India to study the cowherd Lord, Krishna, he stumbled upon, and was then encompassed by, the feminine Absolute, Kali Ma. He, of course, writes the work mentioned as a way to synthesize the two sides of a phenomenal coin, a version of Divinity, worshipped in harmonious duality, all over the eastern part of South Asia. However in my case, I went searching for Kali’s sword, but instead, I stumbled upon, and in many ways was encompassed by, Krishna and his flute—not only in literature but also in real life.
To read the entire article click here: https://goo.gl/HUqhFT

Source:http://www.dandavats.com/?p=31448

Living in a temple is nice – it is simultaneously the material world and the spiritual world. I compare temple life to a blanket. I travel a lot and have different blankets all the time and sometimes, the blanket is too long, too short, too thick or too warm. So in the same way, the external feature of the temple may also look like that. There may be many things about it which we do not like – people, facilities, food and so on… But that is all insignificant, all temporary and will change. BUT in the temple, there are people who chant and practice spiritual life seriously and we need that! We need devotees for kirtan and for discussion about scripture – this is actually the essence of temple life and not the external features. One must learn to not get distracted by the external features and other obnoxious things; we must learn to tolerate. Everything can cause anxiety when were separated from Krsna. If nothing goes wrong we think of what CAN go wrong. The opposite is required: Let it go! We are not the controller. We try to keep a certain area in control but we cannot control the world!

*Notes taken my Nimai during the lecture

Source:https://www.kksblog.com/2016/09/temple-life/

Excerpt: Did You Know? By Vrindavani Briant. You may have noticed the two new buildings at ISKCON New Govardhana. These buildings mark the spot for the new and improved brahmacharini ashrama. Each building contains rooms with upgraded facilities for the brahmacharinis, including air conditioning and individual bathrooms. A third building will be erected to provide a common area that includes a kitchen and laundry facility, and verandahs will be added to all three buildings. Plans also include raised garden beds for flowers and vegetables and additional landscaping of the whole area. As soon as the Council has approved the building plans, work on this new project will be underway!
Find it here: https://goo.gl/Ha0kPq (pdf document)

Source:http://www.dandavats.com/?p=31459

Discipline methods should be in harmony with our educational goals. And what is the goal of gurukula education? Many devotees have proposed their own objectives. Here are a few: to produce moral citizens, to produce “not hippies,” to produce productive members of the outside society who can maintain devotional principles, to produce book distributors, to produce temple devotees, or to produce varnasrama members.

To help us decide the proper goal of gurukula, let’s look at the often quoted description of gurukula training given by Narada Muni: “A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacari should live at the gurukula, only for the benefit of the guru.”(Bhag. 7.12.1)

And here Srila Prabhupada describes his goals for gurukula:

“Now organize our Krsna conscious school very nicely for children up to fifteen years old. The parents should not accompany their children. Actually, that is the gurukula system. The children should take complete protection from the spiritual master, serve him, and learn from him nicely. In India, we see how nice the young brahmacaris work. They go in early morning and beg all day on the order of the guru. At night they come back, take a little rice, and sleep without cover on the floor. They think this work is very pleasant. If they are not spoiled by an artificial standard of sense gratification at an early age, children will turn out very nicely as sober citizens, because they will have learned the real meaning of life. If they are trained to accept that austerity is very enjoyable, then they will not be spoiled. So organize everything in such a way that we can deliver these souls back to Krsna. That is our real work.”

– Letter to Satsvarupa dasa, November 25, 1971

* * *

Our goal for gurukula training should be clear: We want our children to become trained as pure devotees of Krsna and thereby end the term of their material existence by going back home, back to Godhead.

In the Bhagavad-gita (15.1) Krsna gives an example to help us understand a soul’s situation within the material world. Both the example Krsna gives and Srila Prabhupada’s words of explanation have relevance in applying discipline to children.

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Purport: Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree’s reflection is situated on water. Desire is the cause of being situated in this reflected material light.

– Bg. 15.1

As desire is the basis for being within the material world, desire is also the basis for attaining the lotus feet of Krsna. Teaching, therefore, is subtle, for one cannot force another to desire residence in Goloka Vrndavana at the lotus feet of Krsna. Teaching can, however, provide an atmosphere wherein students will tend to increase their desire to become Krsna conscious. A general goal of gurukula training and discipline is, therefore, to teach in such a way that our children are freely choosing to become devotees of Krsna.

Some psychology to help our children correctly choose Krsna

The Vedic culture includes a “developmental” view of a child. The fifteenth chapter of the Krsna Book begins: “In this way, Krsna, along with His elder brother Balarama, passed the childhood age known as kaumara and stepped onto the age of pauganda from the sixth year up to the tenth. From the tenth year to the fifteen year was known as kaisora and from his fifteenth year upwards a boy was known as yauvana, or youth.”

During each of these phases of a child’s life, he should be treated differently to facilitate his choosing Krsna.

kaumara: from birth to five

It is generally recommended that a child be given what he wants from birth to age five. The general rule is that he should be “spoiled.”

But what does this mean? Should a child during these ages receive any strictures? To what degree should parents be permissive? What is to be achieved by the child during this stage of his life?

The basic psychological goal for a child during these years is to develop self-confidence and a sense of security. Children, therefore, should be indulged and treated somewhat as if they were the center of the world. During this age, parents should be permissive. Although common sense should also be used to ensure the mental, physical, and spiritual safety of the child, the child should nevertheless receive the full affection of his family so that he will grow securely.

During the years from birth to age five, the physical development of the child is dramatic. He changes from an infant capable only of eating, sleeping, and crying to an independent individual who walks, climbs up and down stairs, runs, and plays games.

His communication ability begins with crying and smiling, progresses to monosyllabic words, to full sentences, and then to the proper use of verbs, tenses, and plural forms. Socially, a child progresses from attachment only to his mother, to attachment to his father and his other family members, before he learns to make friends. By the age of five, a child will seek his parents only when under stress.

A child during these years is egocentric. He thinks the world revolves around his needs. And typically, after passing through this stage, a child will arrive at school in his fifth year thinking himself a prince.

pauganda: from five to ten

From age five to ten the child develops skills in socialization and assimilates the basic laws of social conduct that he will use for life. He also learns basic academic skills. A child, through his increasing social and cognitive development, loses some of his egocentricity. He thus learns to look at situations through the perspective of others.

We can say the goal of this stage is smooth transition: to provide the necessary basic skills – spiritual, physical, cognitive and social – that will allow him to transit from childhood to adolescence to adulthood.

The permissiveness which was the rule during the first five years of a child’s life should be gradually transformed into discipline and respect for authority. This change must be gradual so that the “green sapling” is bent, not broken. By the time the child is ten, he ideally should have achieved – through a proper combination of affection, relationship, discipline, and training – basic control over his mind and senses.

Beware of indulging a child in sensual stimulations during this period. Srila Prabhupada states that to give a child sense gratification at an early age, when he is already naturally satisfied and happy in all circumstances, is the “greatest violence.”

If the child, during this period, perceives that life is meant for sensual pleasure, it will be extremely difficult to pull back on the reins of discipline and restrict him during the turbulent years of adolescence.

kaisora: from ten to fifteen

This period is crucial. Both boys and girls, at some time during this period, reach puberty. “Unless there is rigid and systematic training of the brahmacari by the expert spiritual master, and unless the student is obedient, it is sure that the so-called brahmacari will fall prey to the attack of sex.” (Bhag. 3.14.20, purport)

Children go through dynamic changes during these years. Intellectually, their conceptual abilities increase; physically, they change from children to adults; and socially, the tendency to associate with the opposite sex becomes strong. Adolescents’ emotions are often turbulent, as they acquire their own separate false ego and sense of identity. Srila Prabhupada once instructed gurukula teachers to be strict with adolescents so that these students would fear the consequences of disobedience.

yauvana: after fifteen

JAGADISA: We see that when they are given good discipline in that way, they respond nicely.

Srila Prabhupada: Yes. Why should you be lenient? That is your fault. Out of “love,” we shall see our sons and disciples go to hell. That is not good; that is foolishness. But when they are grown up, sixteen years old, they should be treated as friend. Prapte tu sodase varse putram mitra-vad acaret. Here are [Canakya’s] instructions from five to fifteen years, all the sons and students should be kept under strict disciplinary order. If they do not follow, they should be chastised. Then, as soon as they attain the sixteenth year, treat them as friends. At that time, do not force, or they’ll go away.

– Conversation with teachers in Dallas, July, 1975

* * *

After fifteen, children should be treated as friends. That is Srila Prabhupada’s instruction. A child who has attained his sixteenth year is intellectually and emotionally mature enough to have imbibed most of the instructions of Krsna consciousness and can execute them by his own will. Children over the age of sixteen will rebel if forced to act against their will. Moreover, if they are continuously forced, they may become psychologically unbalanced or over-dependent.

This does not imply that at sixteen a child magically is on a par with all adults, parents, and teachers, and that no adult can instruct, order, or advise. It simply means that a grown-up child’s false ego must be considered. Because of this, if force is applied without consent, he will rebel.

The challenge of the hourglass

When a child is five, he is submissive to authority. He will do whatever he is told. He will engage in Krsna conscious activities, simply because he has been told to do so. Even if he doesn’t like to do something, he must and he will. He has no independence.

Srila Prabhupada: Where is his independence? He cannot be independent. He is born dependent because part and parcel of God. His constitutional position is dependent. Just like a child. A child declares independence. What is the meaning of that independence? Danger. That’s all. Simply inviting dangers. A child wants, “Oh, I don’t care for my parents. I shall cross the road. I shall go everywhere.” So if he is allowed to do that, that means he is simply inviting dangers. And if he remains under the protection of the parents, he is always safe. So this living entity’s declaring independence means he is insane, different kinds of insanity. He cannot be independent. He is thinking independent of God, but he is dependent on his sense pleasure. That’s all. Who is independent? Is there anyone independent? Nobody is independent. To think of independence is maya. Best thing is that, “I am dependent, and let me remain dependent properly. Then I am protected.”

– Conversations, Vol. 1, Columbus, Ohio, May 10, 1969

* * *

But by the time a child is sixteen, he is free to make independent choices and can no longer be forced. Of course, as Srila Prabhupada says, “Who is independent? Is there anyone independent? Nobody is independent. To think of independence is maya.” Still, at this time, a sixteen-year-old will demand that his personal commitment to Krsna consciousness dictate the extent of his spiritual activities. He will not allow an external authority to override his “independence” and “freedom.” An intelligent and pious youth will surrender to Krsna conscious authority, but his surrender will be of his own volition rather than imposed by the authority.

Our task, then, is to help a child journey from the age of five to the age of sixteen and at the end choose Krsna. The proof of having successfully trained a youth is that he will freely choose to advance in Krsna consciousness. This must be firmly established within his consciousness by his sixteenth year. And as the five-year-old grows up, time – like the sand running through an hourglass – is running out. Teachers, in all their dealings with their students, should keep in mind that they have eleven short years to complete this transition.

Here are the basic steps:

1. The child must accept and surrender to authority as early as possible.

2. As his intelligence grows, the child is gradually trained. As he accepts the training and makes Krsna conscious choices, he should be given more freedom. In other words, there should be a gradual transfer of authority from the teacher, who is directing the child, to the child’s own intelligence. This is of prime importance. If a child successfully imbibes his teacher’s instructions with his intelligence, the child can keep his teacher – through his instructions – present with him for his entire life. For such a child, “vani is more important than vapu.”

3. By the time he is sixteen this transference must be complete. The child should already possess steady, trained Krsna conscious intelligence, and with the strength of that intelligence, he must control his mind and senses. His own Krsna conscious realizations must be fixed and strong.

evam buddheh param buddhva

samstabhyatmanam atmana

jahi satrum maha-baho

kama-rupam durasadam

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.

– Bg. 3.43

* * *

How to Do It?

How can we help a child increase his Krsna conscious realizations to the point where, by the time he is sixteen, he freely chooses Krsna? What can a teacher do to guide his students in that direction? We certainly cannot force the child to “freely choose Krsna.”

Factors beyond a teacher’s control

There are no pat answers, and there are many variables beyond a teacher’s control that make it difficult to predict success or failure in training a child. Here are some of those variables:

The consciousness of the parents at the time of the child’s conception.

The personal karma a child carries with him.

The experiences of a child before he became a devotee (if he had such experiences).

Whether the child can be given a vision of a suitable future engagement in Krsna consciousness.

The external influences, such as culture, parents, and ISKCON stability.

Peer association.

Whether or not his first five years were stable and favorable for Krsna consciousness.

If he has Krsna’s grace.

Factors within a teacher’s grasp

Here are some variables more within a teacher’s own control which can influence a child to increase his Krsna conscious realizations.

Be Krsna conscious

1. Teachers should be sincere, happy, and satisfied in their own Krsna consciousness.

If a devotee is shaky in his Krsna consciousness, how can he teach the children? Unless he is firmly convinced about Krsna consciousness, I don’t think the children will learn properly from such a person.

– Letter to Satsvarupa dasa, February 16, 1972

2. Teachers should be deep and knowledgeable.

In teaching the children, refer very carefully to my books. Teach the qualities of a brahmana mentioned in the Bhagavad-gita. These qualities will naturally develop if the teachers give the process purely. The information is in my books.

– Letter to Hiranyagarbha dasa, August 19, 1974

3. Teachers should be good examples of all that they wish their students to be. Srila Prabhupada wrote in 1969, “You are right to say that setting a good example for the boys is the best precept. Example is better than precept. Exemplary character depends on strictly following the four principles. This will conquer the whole world.”

4. Teachers should preach to their students! Be convinced and let the students know the purpose of gurukula education.

The ultimate goal of teaching is to train the students to conquer the repetition of birth and death. The teacher must be able to educate the student to this understanding. That is perfect teaching. No one wants to die, but he has no education how to become free from the punishment of death. Krsna consciousness stops this nuisance business, repetition of birth and death. Big scientists discover so many wonderful things, but they cannot discover anything to stop their own deaths. All big scientists die. We shall also die, but after this death, we shall not accept another material body. That means, no more death. This is the last death. This is our teaching. That should be impressed upon the students, and the teachers must know it. Then education will be successful.

Conversation with gurukula teachers in Dallas, July, 1975

Make teaching your devotional offering to Krsna

1. Know that Krsna is the Supreme Lord and that a teacher’s business, as His part and parcel, is to serve Him. Teachers should, therefore, develop the mood that teaching is their devotional offering to Krsna.

Being freed from attachment, fear, and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me – and thus they all attained transcendental love for Me.

– Bg. 4.10

2. Teachers should be deeply involved in their service.

3. Teachers should become expert and knowledgeable both in the content areas and in the methods of teaching.

4. Teachers should be detached.

Know and respect the students

1. Teachers should know that if they expect their students to be rascals, they will be influencing their students to act as rascals. If the students know that devotion is expected of them, the students will tend to fulfill those expectations.

2. Teachers should be aware of the two ways of looking at children: “Children are basically bad,” and “children are basically good.”

Anyone who is chanting regularly these names has already in his previous life performed all tapasya. He is already finished with all kinds of austerities and all sacrifices – he is sryan. sryan means advanced in spiritual knowledge, well-versed in Vedic knowledge.

– Conversation with gurukula teachers, Vrndavana, April, 1976

Know that it is usually one person who will make the difference for each child’s survival

One must fix his faith staunchly in the bona fide guru. If one accepts and follows a bona fide guru, his life is successful. Gurukula teaches one to become very, very faithful, one hundred percent faithful, to the bona fide guru.

– Conversation with disciples, New Mayapura, July, 1976

Be bold in your attempts to enliven your students in Krsna consciousness

The proof of your teaching method will be the spiritual improvement and fresh enthusiasm exhibited by the children.

– Letter to Stoka Krsna dasa, June 13, 1972

Teachers should be bold, but should know the difference between those things in Krsna conscious teaching that are contravenable and those that are incontravenable.

Separating Principles and Techniques

Once, on the Hyderabad farm during a morning walk, Srila Prabhupada was asked whether a particular mantra could be chanted within the temple. Srila Prabhupada’s reply was that there was nothing wrong with the mantra, but our principle should be to not change anything. Yet, on another occasion, while he was taking his massage in Melbourne during 1975, I heard Srila Prabhupada explain the reason for his success in preaching in the West as allowing women to live within the temples of the Krsna consciousness movement. He then laughed and said that his Godbrothers criticized him for the change, but that they were unsuccessful. “And the only time they have some attendance is during parikramas on Gaura Purnima in Mayapura. And who attends? Women. Old widows in white.” He laughed. “And because I made this adjustment,” Srila Prabhupada continued, “I was successful.”

Srila Prabhupada’s servant then asked an intelligent question. “Prabhupada,” he inquired, “how do we know the difference between making an adjustment and changing the principles?” On hearing this, Prabhupada closed his eyes in concentration for several moments. When his eyes opened, Prabhupada gravely answered, “That requires a little intelligence.”

Principles of Krsna consciousness cannot be changed, regardless of the theoretically positive effect that such a change will bring. On the other hand, techniques – specific actions based on principles – are adjustable according to time and place. Devotees should be cautious when making changes. It is too easy to mistake a technique for a principle. Consult both sides, those who are for the change and those who are against it. Here are some guidelines for discerning teaching principles from techniques:

1. Study the guidelines that Srila Prabhupada has given.

2. Don’t contravene or minimize the guidelines used by ISKCON, our institution. The rules of the institution are necessary. They:

a. allow us to harmoniously work together.

b. protect the institution, the students, and the teachers.

3. Don’t contravene or minimize the standard etiquette of dealings between adults and children.

A teacher should maintain and increase his relationship with his students without transgressing the standard rules of Vaisnava etiquette. Although we understand the need for teachers and students to have deep relationships, we differ from many modern educators on how this should be accomplished. We don’t see social structure and etiquette as inhibiting that relationship. Intimacy – for many within modern, Western culture – means exhibiting neither etiquette nor respect. But gurukula teachers as well as parents must allow their dealings with children to reflect the relative superior/inferior positions within their relationships. This will make their relationships strong.

Here are some examples of my ideas about specific gurukula contravenables and incontravenables:

Incontravenable

showing respect

Students must show respect to their teachers. If teachers are properly performing their service, they will naturally command respect from students. Students naturally respect those from whom they receive something worthwhile.

focusing on the goal

The goal of life is clear: to detach ourselves from the body, to develop necessary character and scriptural knowledge, and ultimately to go back home, back to Godhead.

teaching the Krsna conscious philosophy

Teachers should explain the philosophy in such a way that the children achieve true Krsna conscious realizations. An expert teacher mixes his individual personality, teaching techniques, realizations, and prayerful dependence on Krsna to help his students realize the Krsna conscious philosophical conclusions. Lecturing is essential, but activities that foster realization should be included.

following standard temple room behavior

Following the rules and regulations of sadhana-bhakti, in accordance with Srila Prabhupada’s instructions in the association of older devotees, is essential for gurukula students. Their behavior, especially in the temple room, must be respectful.

avoiding prohibitions

There are prohibitions against certain activities that are highly contaminated by maya. Association with the opposite sex is one example. Television is another. Reading mundane fiction is still another.

Contravenable

how academic subjects are taught

Individual teachers and schools will choose their own systems of instruction.

discipline methods

There is no one correct way, and different individual teachers will discover success on different discipline paths. The proof of the method will be the rectification, respect, and increased enthusiasm of the child.

Balancing Structure and Freedom

Contemporary teaching theory is often split into two groups: progressive and traditional. These two parties often debate whether teaching should be student-centered or teacher-centered. Here, in a somewhat oversimplified form, are some major differences between the two schools of thought.

Krsna-Centered Education

We propose a Krsna-centered educational system based on the gurukula model given by Srila Prabhupada. This system unifies the truths on both sides of the progressive-traditionalist debate: the respect for the individual and emphasis on relationship from the progressive side, and the establishment of the goal of Krsna consciousness and respect for pure authority from the traditional side.

In Krsna-centered teaching, the teacher is not forced to act on one side of the spectrum or the other. He feels himself a servant of both Krsna and his students. By his teaching he creates an atmosphere in which the students are most likely to choose Krsna.

A Krsna-centered teacher is not a slave to a teaching system. He does what works in helping children become Krsna conscious. As a child, regardless of his age, properly exercises his free will and voluntarily obeys, authority is slackened. Thus the child gains more freedom. A Krsna-centered teacher will not keep a student fully controlled by authority until he is sixteen, and then at sixteen, when freedom is demanded, expect him to properly and freely choose Krsna. He knows his students need freedom to learn to act responsibly.

A Krsna-centered teacher acknowledges the need for a consistently applied, basic structure within the classroom. He recognizes that his students need and depend on such a structure. Yet he knows that freedom is also required within the imposed rules and regulations. In balancing the two – structure and freedom – he keeps rules basic and minimum, just enough to maintain a sane and orderly learning environment.

A Krsna-centered teacher understands that he cannot force his students to become Krsna conscious, and yet he knows that Krsna consciousness is the only worthwhile achievement for his students. He is, therefore, neither sentimentally soft nor overly strict.

“So-called compassion. Arjuna was thinking that by showing compassion he will be eulogized by Krsna. But Krsna condemned it. Yes. Just the opposite. In other words, Krsna is very strict also. That is the qualification of Krsna and His associates. Softer than the flower and harder than the thunderbolt. Two sides. When Krsna is strict, He is harder than the thunderbolt, and when He is soft, He is softer than the flower. These two examples are given. So Krsna is not lenient to His friends or His devotees because that leniency will not help them. Sometimes He appears to be very hard to the devotee, but He’s not hard. Just like a father becomes very strict. That is good. That will be proved how Krsna’s hardness will prove the salvation of Arjuna. In the end Arjuna will admit, “By Your mercy my illusion is now over.” This sort of stricture from God on the devotee is sometimes misunderstood because we are accustomed to accept what is immediately very pleasing. But if sometimes we find that we are not getting what is immediately pleasing, we should not be disappointed. We should stick to Krsna. That is Arjuna’s position.”

– Lecture, Los Angeles, November, 1968

* * *

A Krsna-Centered Perspective on Discipline

The hawks and the doves. For as long as I can remember, teachers have taken opposite sides of the great discipline debate. As we have explained, some teachers claim the pre-eminent need for relationship, understanding, respect, tolerance, and patience, stressing that a teacher must wait for the natural, inner growth of a child’s Krsna consciousness. Others see the value of austerity, obedience, stricture, character-training, and force – not in a heartless sense – but with the compassionate knowledge that the children, even if unwilling and unappreciative at present, will receive real training. Later, as the children look back upon their school days, they will understand the affection of their teachers.

From one end of the scale to the other, individual teachers “choose” their stance and attempt to train their dependents. Is one attitude and it’s attendant activities correct and the other incorrect? Is there one way?

To better understand the answer to this question, let us examine the most commonly used discipline techniques.

* * *

Techniques for Handling Disruptive Behavior

1. Visually looking on

a. look – “I see what you’re doing, You should correct yourself.”

b. observing before acting

c. gazing penetratingly

2. Non-directive statements

a. “Krsna dasa, I saw you hit him.”

b. “You must be angry.”

3. Questions

a. “What do you think you’re doing?”

b. “Are you doing what you’re supposed to be doing?”

c. “Why are you doing that?”

4. Directive statements

a. “Stop that!”

b. “Don’t do that again!”

5. Modeling

a. moving to the disrupter, taking him by the arm, and showing him what he should be doing

b. pointing to a well-behaved child

c. exemplifying the appropriate behavior yourself

6. Reinforcement

a. rewarding or praising appropriate behavior

b. punishing or using negative consequences for inappropriate behavior

7. Physical intervention

a. isolation

b. punitive action

These techniques have been ordered into a spectrum, from light and indirect involvement with the student’s misbehavior, to heavy and direct involvement. How does a teacher choose which technique to use and when to use it? Three schools of educational philosophy (we have already discussed two schools) would answer this question in their own way. All three share the common goal of moving a child toward self-discipline and self-control, but the three differ in their methodology:

Progressive-humanists believe that the inner child develops by the unfolding of his potential. The child needs a supportive environment that encourages his own problem-solving. The followers of this school are generally called humanists.

Traditionalistic-authoritarians often believe that a person develops as a result of his external conditioning, positing that “the inner person” does not exist. Their educational psychologists are called behavioralists.

Interactionalists believe that a person develops by interacting with the world. Students should thus obtain varied opportunities to make rational decisions based on a constant give-and-take with others.

Here are the techniques each school adheres to:

* * *

One can view the differences in stance by examining the degree of power each strategy relegates to the teacher and the student.

Progressive-humanists use minimal teacher power. Such teachers use empathic glances and reflective questions. They emotionally and socially support the child, and are accepting and tolerant of his misbehavior. Thus they attempt to maximize the chances of the child working through his own misbehavior.

Traditionalistic-authoritarian teachers take control of the situation. The student corrects his behavior as a result of commands, explicit teacher behavior, modeling, rewards, and/or being physically restrained or isolated. These teachers intervene to find immediate and tangible ways to correct student misbehavior.

Interactionalist teachers move in boldly and then draw attention to misbehavior through non-directive statements, directive statements, and questions. The interactionalist works with his student to find a solution for the inappropriate behavior. Interactionalists employ some of the techniques of both the humanists and the authoritarians, but they are wary of any complete control of behavior by either student or teacher.

Which Road to Take?

As a general principle, and to be consistent with the “challenge of the hourglass,” we recommend being strict with young students. Then as the students act responsibly, more and more freedom is given to the student to control his own behavior. But aside from this general tendency to move from “strict” to “loose” over the years five to sixteen, how strict should a teacher be? Which discipline techniques should he use on a day-to-day basis? The answers one usually gets to the question, “Which method is best?” are like the answers one gets when he asks the best way to travel to a specific destination. We usually receive a different answer depending upon whom we ask. One individual may suggest a scenic road; another, the fastest and smoothest route; and a third may take us through seldom-traveled holy places. Each route will have strengths and weaknesses.

Be broad-minded. Do not be attached to a specific discipline style or technique. Learn to play the spectrum, and use the techniques which prove the most effective.

Keep in mind that students are individual souls who are situated in a specific place at a specific time in their sojourn through their karma. One technique will not work for all students, nor will the same technique work for one student all the time.

Know your objective and choose a teaching stance and techniques which suit your purpose. An expert teacher is like a master physician who diagnoses his patient’s problem, then prescribes the right medicines and therapies from what he has available.

Keep in mind that teachers are individuals with their own tendency towards a teaching style. Generally, a teacher will lean towards the style by which he himself most easily learns. Thus all teachers will favor one end of the discipline spectrum over another. But, the wider the variety of discipline techniques and stances a teacher can adapt, the wider the variety of individual students he is able to shelter.

A particulary expert teacher – one who has earned genuine respect and affection from his students – will be effective in whatever stance he takes. Do not, however, expect such expertise to develop overnight.

Rather, a teacher should study his students’ needs, prescribe accordingly, and use whichever technique works. Handle every student’s problem individually. Observing the following steps will help when dealing with a discipline problem:

1. Check the available information on the child and the nature of his problem.

2. Check the above results with the three alternative stances of dealing with a child.

3. Match each stance with the problem situation. Attempt to predict the outcome and consequences from adopting a specific stance.

4. Choose the stance that appears most useful in achieving your discipline goals.

5. Apply it and keep track of the results. Think of the particular stance you have chosen as a temporary stage of action. Plan further steps, changing the basic stance if needed, in leading the child to Krsna consciousness.

Here are three suggestions on beginning to apply a discipline stance:

1. Start by offering a student the maximum power and choice. If the student is not properly using his power and free will, change your stance towards the other end of the spectrum.

2. Begin by being strict, with the teacher possessing all the power. As the student surrenders to the training, gradually relinquish power and responsibility to the student. New teachers are generally recommended to adopt this “strict start” stance.

3. Begin in the middle. If the student reacts responsibly and makes proper choices, move toward offering him more freedom and responsibility. If in the beginning he misuses the responsibility that you give him and acts improperly, begin tightening up by removing his power and increasing the strictures that govern him.

* * *

In summary, keep in mind the following when deciding how to discipline a student:

Many approaches and techniques can be helpful in training and educating children.

A teacher will naturally favor a stance and technique that matches his own philosophy, teaching style, and personality.

No one technique will work for all students. A teacher must know his individual students and be flexible.

The effectiveness of a specific stance and its techniques should be judged by whether they are leading students closer to surrendering to Krsna.

Source:http://www.dandavats.com/?p=31461

Giriraj Swami read and spoke from Sri Caitanya-caritamrta, Antya-lila, Chapter 11.

To download, right click and choose ‘Save As’.
Kirtan
Disappearance of Haridasa Thakura

Source:http://www.girirajswami.com/?p=11397

Sri Sri Krishna Balaram Mandir Kartika Parikrama Schedule

Kartika is glorified in the Puranas as very special for making spiritual
advancement and the best place to be in Kartika is Sri Braja Dham. In fact this
month is known as Damodar, since in the middle of this month, the Lord
performed His very enchanting Damodar Lila. Kartika month also represents
Radharani, and devotees perform special austerities to gain Her favor.

With great happiness in our hearts, we invite everyone to join in the
auspicious Kartika Festival in Vrindavan. We have organized a wonderful variety
of parikramas to the Holy Places of Krishna's pastimes in Braja for all of you.
Almost daily, we will be going by bus leaving in the morning and returning in
time for lunch around 3 PM, unless otherwise noted. Sometimes we will also join
up with Lokanatha Swami's Braja Mandala Parikrama and enjoy the association of
the many devotees who will be wandering around Braja on foot. Tickets will be
available from the Welcome Center next to the temple, and all of Srila
Prabhupada's disciples and accompanied family members are free!

The 4th of November is the Holy Disappearance Day Festival of His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada and we extend a warm invitation to all to
come and commemorate this sacred occassion with us in Sri Vrindavan, where His
Divine Grace is sitting in Samadhi. Leading up to this day, every evening,
senior disciples will be relating their memories of Srila Prabhupada. One day
before, we will take Srila Prabhupada in the very same palanquin from 1977 for
a grand Sankirtan Procession past all the Goswami temples in Vrindavan.

                        Parikrama Schedule

16 Oct  Moonlit Giriraja Parikrama

18      Vrindavan Temples

19      Madhuvan Talavan

20      Braja Mohan Mandir  Narottama Disap

21      Radha Kunda - Kusum Sarovar

23      Javat - Ter Kadamba - Lunch at Vrinda Kunda

24      Barsana

26      Badrinatha

28      Nandagram lunch at Vrinda Kunda

29      Kamyavan

30      Diwali Raval Gokul

31      Giriraja Parikrama

 1 Nov  Govardhana Puja

 3      Srila Prabhupada's Procession to Goswami Temples

 4      Srila Prabhupada's Disappearance Day

 6      Mansarovar, Bandhirvan, Baelvan Return by Boat

 7      Ram Ghat - Chir Ghat

 9      Javat - Ter Kadamba (Lunch at Vrinda Kunda)

10      Dauji and Lohavan

11      All night Kirtan in Vrinda Kunda

12      Tulasi Shaligram Vivah Vrinda Kunda

In service of Srimati Vrinda Devi,
Deena Bandhu dasa

The Toronto Hare Krishna Temple is excited to welcome Gaura Nataraj Dasa to our community.  An exceptional dancer, Gaura Nataraj will be presenting a special series of classical Bharatnatyam dances during this upcoming Sunday Feast on Setember 18, 2016.

Gaura Nataraj das (Aleksey Furdak) was born in 1989 to Russian parents in Riga, Latvia and started learning Bharata Natyam at the age of 15.

His first teacher was Pille Roosi (Estonia) who was his guide in the world of Indian dance for over 10 years. Gaura Nataraj participated in countless workshops (by Priyadarsini Govind, Rama Vaidyanathan, Parshwanth Upadhye, Mavin Khoo to name a few). Now he continues his training online at eAmbalam under the guidance of Smt. Indira Kadambi.

Gaura Nataraj also studies drawing and painting as well as ancient Armenian music instrument duduk.

Source:http://iskcontoronto.blogspot.in/2016/09/special-sunday-with-gaura-nataraj-dasa.html

Looks can be deceiving, and often far from the full story. It is said that one who laughs too much, even at small and insignificant things, may well be harboring dissatisfaction and sorrow within. A person who feels impelled to keep talking and communicating, could be experiencing loneliness and lack of meaningful camaraderie. The insensitivity and harshness that individuals exhibit, is likely connected to an internal weakness and existential insecurity. Some people seem to be compulsive critics and chronic faultfinders – there is a good chance that they are suffering from spiritual stagnation and a lack of personal growth. Interesting and revealing. Instead of reacting to people’s words and acts, it helps to invest some time and energy in understanding what’s behind it. We must venture into the invisible world in order to hear the unheard.

Back in the third century A.D., King Ts’ao sent his son, Prince T’ai, to learn leadership lessons under the great master Pan Ku. Upon arrival, the master sent him alone to the Ming-Li Forest, instructing him to return and describe the sounds of the tropics. When Prince T’ai returned, he began his description. “Master”, said the prince, “I could hear the cuckoos sing, the leaves rustle, the hummingbirds hum, the crickets chirp, the grass blow, the bees buzz, and the wind whisper and holler.” Wholly unimpressed, the master sent him back to the forest and told him to stay there for a year!

For days and nights on end, the young prince sat alone in the forest listening. But he heard no sounds other than those he had already heard. Then one morning, as the prince sat silently beneath the trees, he started to discern faint sounds unlike those he had ever heard before. The more acutely he listened, the clearer the sounds became. A feeling of enlightenment enveloped the boy. “These must be the sounds the master wished me to discern,”he reflected. When prince T’ai returned to the temple, the master asked him what more he had heard. “Master,” responded the prince reverently,” when I listened most closely, I could hear the unheard – the sound of flowers opening, the sound of the sun warming the earth, and the sound of the grass drinking the morning dew.” The master nodded approvingly. “To hear the unheard,” remarked Pan Ku, “is a necessary discipline to be a good ruler.”

Powerful and poignant. Deepening our spiritual consciousness empowers us to read the hidden story. Otherwise, we hear but don’t really hear. The Bhagavata Purana also talks of one who sees but doesn’t really see (pasyan api na pasyati). We must listen closely to people’s hearts, hearing their feelings uncommunicated, pains unexpressed, and complaints not spoken of. Relationships break down when we mechanically react to someone else’s superficial words and instinctive actions. We must penetrate beyond so we can ascertain the true opinions, feelings and desires of the people we relate to. Then we achieve substantial growth and make real progress.

Source:https://sutapamonk.wordpress.com/2016/07/05/hear-the-unheard/

Appearance of an acharya in this world is by no means an ordinary thing. Such acharyas are some of the most confidential servants of the supreme personality of Godhead. They come for accomplishing certain missions. As oppose to worldly missions by many others based on personal likes and dislikes, missions carried out by acharyas are directly under the instructions and direction of God. Srila Bhaktivinod Thakur was one such acharya who appeared on this planet in 18th century.  His contribution to the upliftment of mankind, especially in the field of spirituality, has been immense although not all of us are aware of it.

“Out of compassion, the most munificent incarnation, Sri Chaitanya Mahaprabhu sent his eternal associate Srila Bhaktivinoda Thakur into this world in order to reclaim those bewildered souls back to the path of divine love. Possessed of superhuman prowess, Srila Bhaktivinoda Thakur wrote more than a hundred books in several different languages with the goal of defeating all the unorthodox views opposed to the true teachings of Sri Chaitanya Mahaprabhu.” – Srila Bhaktivinod Thakur’s not-so-known contribution

Last year on Srila Bhaktivinod Thakur’s appearance day we published a few words from his book Bhakti-tattva viveka. In this article we will read more from the same book.

Srila Bhaktivinod Thakur says that by negation one does not realize the Absolute Truth

Those who try to perceive the Absolute Truth through the cultivation of jnana cannot realize anything beyond brahma-tattva. Through such spiritual endeavour they try to cross material existence by negation of the qualities of the material world (neti-neti); thus they imagine brahma to be inconceivable, unmanifest, formless and immutable.

But merely imagining the absence of material qualities does not grant one factual realization of the Absolute Truth. Such spiritualists think that because the names, forms, qualities and activities in the material world are all temporary and painful, the brahma which exists beyond the contamination of matter cannot possess eternal names, forms, qualities, pastimes and so on.

They argue on the basis of evidence from the shrutis, which emphasize the absence of material attributes in the Supreme, that the Absolute Truth is beyond the purview of mind and words, and that it has no ears, bodily parts, limbs and so on.

These arguments have some place, but they can be settled by analyzing the statement of Advaita Acharya found in the Sri Chaitanya-chandrodaya-natakam (6.67) written by Kavi Karnapura:

ya ya shrutir jalpati nirvishesham sa savidhatte savishesham eva
vicharayoge sati hanta tasam prayo baliyah savishesham eva

In whatever statements from the shrutis where the impersonal tattva is indicated, in the very same statements personal tattva is also mentioned. By carefully analyzing all the statements from the shrutis as a whole, we can see that the personal tattva is emphasized more. For example, one shruti says that the Absolute Truth has no hands, no legs and no eyes, but we understand that He does everything, travels everywhere and hears everything. The pure understanding of this statement is that He doesn’t have material hands, legs, limbs and so on as conditioned souls do. His form is transcendental, meaning that it is beyond the twenty-four elements of material nature and purely spiritual.(from Part 1 – “The Intrinsic Nature of Devotion”)

Next, Srila Bhaktivinod says what happens when the Absolute Truth is realized only partially.

By the cultivation of jnana it will appear that impersonal brahma is the supreme tattva.
Here the subtlety is that jnana itself is material, meaning in the material world whatever knowledge we acquire or whatever principle (siddhanta) we establish is done by depending solely upon material attributes. Therefore, either that principle is material or by applying the process of negation of the material (vyatireka) we conceive of a principle which is the opposite of gross matter, but by this method one cannot achieve the factual supreme tattva.

Quoting from Bhakti-sandarbha by Srila Jiva Goswami Srila Bhaktivinod Thakur explains how Srila Jiva Gosvami has outlined the tattva which is attained by those who pursue the path of impersonal jnana:

“In the beginning the students who are pursuing the path of jnana require sufficient discrimination to comprehend the existence of a transcendent entity (chinmaya-vastu) which is beyond the contamination of gross matter. Although the specific attributes of Godhead established by the potencies inherent within the Lord’s very nature are intrinsically present within that transcendent entity, the adherents of the path of jnana are unable to perceive them. For example, the sun is a luminary which dispels the darkness of night.

Although its luminous quality is easily understood, the inner and outer workings of the sun planet, the difference which exists between individual particles of light, and the specific distinguishing features of the innumerable atomic particles of light are all imperceptible to human eyes. Similarly, those who view the transcendent entity through the eyes of impersonal jnana are unable to perceive the Lord’s divine personal attributes. If, as previously described, one acquires transcendental vision by the special mercy of great devotees, one will be able to directly recognise the Lord’s personal attributes. Otherwise, by realisation of the impersonal existential brahma, one will attain only the state of merging into that brahma.” (Anuccheda 214)

“This knowledge is stated in the Bhagavad-gita (8.3): svabhavo ’dhyatman ucyate — ‘The inherent nature of the living entity is known as the self.’ The meanings of the words svabhava and adhyatma are as follows. Sva refers to the shuddha-atma or pure self, and the word bhava refers to ascertainment. Consequently the ascertainment of the pure living entity as a unique individual, eternally related to the Supreme, is known as svabhava. When the atma or self is made the principal subject of focus and thus given the power to act in its proper function, it is known as adhyatma.” (Anuccheda 216)

The purport of this is that when spiritual knowledge is acquired through the process of negation (neti-neti), the Absolute Truth, which is transcendental to maya, is realised only partially. The variegated aspect of transcendence which lies much deeper within is not realised. If one who follows this process meets a personalist, self-realised Vaisnava guru, then only can he be protected from the anartha of impersonalism.(from Part 1 – “The Intrinsic Nature of Devotion”)

Source:http://mayapurvoice.com/svagatam/remembering-srila-bhaktivinod-thakur-negation-cannot-grant-realization-absolute-truth/

As you walk towards the twin-towered Complexe Desjardins, in the heart of downtown Montreal’s popular festival district, just opposite the prestigious Place-des-Arts, you are beckoned by the elegant Bharatnatyam dancer on the 15 x18 ft. banner at the main entrance to come inside to explore the exotic cultural event of Sept. 2-3 : Journey to the Heart of India. Upon entering the impressive central foyer with its 80 ft. ceiling adorned with skylights and saffron/yellow flower umbrellas, you can glimpse below at the fascinating vista: the 50,000 square-foot pristine venue now filled with the colorful array of 20 booths surrounding the large stage, where the best of India’s traditional devotional arts of dance and music captivate the hundreds of eager attendants. During this unique showcasing of India’s deep spiritual culture, the 15,000 + who attended were treated to an in-depth presentation of Srila Prabhupada’s amazing contributions, richly illustrated within the 20 professional displays: Sacred Literature, Bhagavad-gita, Hommage to Srila Prabhupada, ISKCON celebrates 50 years, Spiritual Solutions, Eco-Village, Harmony with the Earth, Higher Taste, Ayur-veda etc. Many of the thousands in attendance were thoughtful spiritual seekers already acquainted with spiritual India’s ancient yoga and wisdom traditions, who also donated towards the 2000 books and 1500 meals distributed. Thus this unique and very successful event created quite a buzz within Montreal’s prolific cultural landscape, allowing so many to become more deeply aware of Srila Prabhupada’s immense spiritual legacy.

The second part of our 50th Anniversary festival, under the theme: Joy of Devotion – Srila Prabhupada in Montreal, took place at the temple on Sept.4-5. Over 600 devotees and guests from all over Canada celebrated with grateful hearts Srila Prabhupada’s miraculous achievements. Several guests of honor, including Guru Das,Suresvara Das, Malati and Srutirupa, were able to share their very inspiring personal memories of their close association with Srila Prabhupada, to the delight and upliftment of all present. A special Maha-Abhishek was also offered to Srila Prabhupada with 125 golden kalasas. Another popular highlight was Monday’s maha-harinam of over 60 devotees who chanted throughout downtown Montreal for over two hours, as they made their way to Srila Prabhupada’s residence during his historic stay here during the summer of 1968.
Our Canadian leader, H.H.Bhaktimarga Swami, commented:The organizers reached a milestone with their presentation… The stage event and displays held in this prestigious complex were attractive, smart-looking, relevant, comprehensive and spiritual. Malati devi dasi also expressed her sincere appreciation: ….to present ISKCON 50 to the city of Montreal in such a fabulous manner…was just so classy and well done.Thank you again from my heart for another show of determined dedication to His Divine Grace.

Thus Montreal’s 50th celebration was crowned with success. And such a milestone event has so much enthused our entire community that we are already making plans for a possible repeat event for the 50th anniversary of Srila Prabhupada’s historic visit to Montreal in 1968. Please stay tuned…

Gokulananda das, ISKCON Montreal vice-president

Source:http://www.dandavats.com/?p=31409

ISKCON Leicester will host Kirtan Fest, 24 hours of Kirtan on 17-18 September, 2016…continuing the 50 year celebrations of the International Society for Krishna Consciousness.
Hundreds of devotees from around the UK and further afield will participate in the two-day festival at the Centre at 31 Granby Street, Leicester, 9am-11pm on Saturday, and 9am-7pm on Sunday, which coincides with the 51st anniversary of Srila Prabhupada’s arrival in the US.
The cream of kirtan leaders from around the world will be attending this year’s Kirtan Fest, including Amala Harinama Dasa, Ajamila Dasa, Nadiya Bihari Devi Dasi, Madhava Anderson, Nitai Kirtan Dasa, Nimai Gadhvi, Jay Krishna, Ravi Pattni, and many others. On Saturday night, the chanting and dancing will continue onto the streets of Leicester in a maha street harinama.
This will be the first Kirtan Fest in the presence of Sri Sri Radha Madhava Who arrived in Leicester on August 15. The grade II listed building has been newly refurbished, with a first floor temple, kitchen, classrooms, with an ashram on the top floor, making it a fully functioning temple.
Prashadam will be served over the weekend.
Kirtan Fest, Saturday 17h and Sunday 18th September, 31 Granby Street, Leicester. For accommodation advice, sponsorship information, or volunteering opportunities, please contact the team on:
ISKCON
07597 786676
www.iskconleicester.org
info@iskconleicester.org
Twitter: #KirtanFest16
facebook.com/KirtanFest/

Source:http://www.dandavats.com/?p=31416

On 10th september a workshop on “Building a humane and peaceful society” was organized at Gaya college campus. The organizer of the program had invited a leader from each religion to present the teachings of their religion about peace. They invited ISKCON Gaya to represent sanatan religion though there are numerous hindu organizations and leaders in Gaya. ISKCON Gaya’s presentation was appreciated by all the leaders of different religions as it was the only PPT presentation with so much interaction with the students. The presentation concluded with the powerful quote of Srila Bhaktivinod Thakur about how to respect other religions. The commissioner of Magadh division was the chief guest. The principal of Gaya College congratulated ISKCON Gaya and invited to organize programs for the youth in college campus. More than 500 students participated in the workshop.

Source:http://www.dandavats.com/?p=31412

Many international religious and political leaders honored ISKCON Founder Srila Prabhupada’s achievements and contributions at a special ISKCON 50th Anniversary Gala Event in Washington D.C. on Tuesday September 13th. 

The event took place in the Presidential Ballroom at the Capital Hilton Hotel on 16th Street. Three blocks from the White House, the Ballroom has hosted every president since Harry S. Truman and features a permanent eight-foot presidential seal on its wall. 

Over 300 people attended the Gala event, seventy-five of them special VIP invitees including religious leaders, religious liberty experts, members of the media, government representatives and political leaders.

Among them were U.S. Congresswoman from Hawaii Tulsi Gabbard, U.S. Congressman from Massachusetts Joseph Kennedy, Nepalese Ambassador to the U.S. Dr. Arjun Kumar Karki, Community Affairs Minister N.K. Mishra from the Indian Embassy, and Deputy Chief of Mission Mahbub Hasan Saleh from the Embassy of Bangladesh.

There were also three rabbis including one from one of Washington D.C.’s most prominent synagogues; as well as the new chaplain of Hindu Life at Georgetown University, Brahmachari Vrajvihari, several Protestant ministers, and a representative from the American Jewish Committee.

Devotees and VIPs mingle at the Gala's reception

From ISKCON, GBC members Malati Devi, Bhaktimarga Swami, Anuttama Das, Emeritus GBC Ravindra Svarupa Das and GBC Chairman Sesa Das attended. So did many devotees from New York, Philadelphia, Massachusetts, Alachua, Florida, Canada and beyond, including Prabhupada disciples Devi Deva Das, Guru Gauranga Das, Sravanananda Das and Yogesvara das, who travelled to Washington to attend the event. 

The celebrations began with a special catered reception at 6pm with ordeurves and beverages in the Senate Room. The room was fitted with a display of Srila Prabhupada’s books that included twenty-five different translations of the Bhagavad-gita As It Is, a full set of Chaitanya Charitamrita, a full set of Srimad-Bhagavatam, and signage explaining Prabhupada’s literary contribution. 

There was also a beautiful display of art by Kim Waters, the well-known ISKCON artist and author of the book Illuminations from the Bhagavad-gita, demonstrating ISKCON’s efforts in preserving and promoting Krishna art.

During the one-hour reception, VIPs milled about, browsing Prabhupada’s books and Waters’ artwork, and networking with each other. They also had the chance to get their picture taken on a red carpet in front of a large ISKCON 50 logo.

At 7:10pm, the doors to the main Presidential Ballroom automatically opened, and all 300 guests moved into the beautifully decorated space, with its grand ceilings and sparkling chandeliers, to the euphoric sounds of George Harrison’s My Sweet Lord.

The Presidential Ballroom, where the Gala event was held

As everyone took their seats at circular white clothed tables with orange and red rose centerpieces by Gopisvari Dasi, ISKCON of D.C. priest Manorama Krishna Das inaugurated the event by blowing a conchshell and chanting elaborate Sanskrit mantras to invoke auspiciousness.

M.C. Anuttama Das then welcomed everyone, and showed a four-minute trailer for the ISKCON 50 documentary film Joy of Devotion. Vaishnavas, the trailer explains, understand that God sends many messengers throughout history to bring his message of love and peace. And in 1965, Srila Prabhupada crossed the Atlantic Ocean to bring that same eternal message, ultimately impacting the lives of millions.

Following the trailer a series of eminent speakers delved deeper into these themes, beginning with Dr. Graham Schweig, Professor of Religion at Christopher Newport University, talking about Srila Prabhupada’s academic contributions.

Next Alfred B. Ford (Ambarisa Das) spoke about his own devotion to ISKCON and to Srila Prabhupada. He also discussed his great-grandfather auto magnate Henry Ford, an out-of-the-box thinker who believed he owed much of his skill and innovation to past lives, and would gift visitors to his Ford factories with reincarnation pamphlets.

Kristina Arriaga, an outspoken advocate of religious liberty from the United States Commission on International Religious Freedom – a highly influential and prestigious organization – spoke about ISKCON’s contributions to the fight for religious freedom in America and around the world. When Hare Krishnas first showed up in America, she said, people thought they were brainwashed. But they didn’t give up their principles or faith – and today, they have grown to be respected around the world.

Alfred Ford (Ambarisa Das) speaks

GBC Chairman Sesa Das also spoke, identifying six key principles of bhakti from the Bhagavad-gita, and talking about how ISKCON is trying to uplift the world by teaching and promoting these principles – which include ahimsa, or non-violence, humility, and sama-darshina, or seeing all living beings with equal vision.

A break in the speeches saw Anapayini Jakupko of the Bhakti Kalalayam Dance School and her sister Komala Kumari Patel wow the audience with a fifteen-minute Bharatanatyam dance, depicting Krishna-lila and scenes from the Bhagavad-gita such as Lord Krishna’s displaying His universal form.

Before dinner Episcopal Minister and Founding Executive Director of the United Religious Initiative (URI), Reverend Charles P. Gibbs offered grace. He recalled his times with the late ISKCON leader Bhakti Svarupa Damodar Maharaja. He poignantly noted that Maharaja's humility, intellectual depth, and devotion had impressed him with a profound appreciation of the Hare Krishna tradition.

This was followed by a special catered prasadam meal, served with an apparently unlimited number of bottles of sparkling apple cider. During the dinner, guests were treated to an entrancing slideshow of images of ISKCON around the world, projected onto a big screen. As they ate, watched, and networked with each other, there was a real spirit of camaraderie and joyfulness in celebrating ISKCON’s 50th.

After the meal, there was a brief video showing former British Prime Minister David Cameron visiting Bhaktivedenta Manor, and then the speeches started up again.

Islamic Scholar Sanaullah Kirmani, who met Srila Prabhupada in 1968 at Harvard University while a student there, spoke very glowingly about the impact Prabhupada had had on his life. He concluded with a short Bengali poem he had written in Prabhupada’s honor: “I was standing in the doorway,” he read out, “And you gave me a beautiful flower, which is still blossoming.”

Anapayini and Kumari present a Bharatanatyam dance on the Bhagavad-gita

Father Leo Lefebure, Professor of Religion at Georgetown University, spoke about the reform the Catholic Church underwent in 1965, and the Nostra Aetate declaration which opened it up to a broader vision of other religions and encouraged interfaith dialogue, respect and cooperation.

Maryland State Delegate Kumar Barve compared Prabhupada’s struggles with those of his own grandfather, who emigrated to the USA from India for freedom and opportunity. Barve reflected on how he was a member of the House of Delegates today because of his grandfather’s struggles; and how in the same way, ISKCON has blossomed into what it is today because of Prabhupada’s struggles and achievements.

N.K. Mishra of the Indian Embassy spoke of ISKCON’s many contributions in India, such as its huge food relief programs, and called Srila Prabhupada a great cultural emissary of India. “You can’t go to a major city anywhere in the world and not find an ISKCON temple,” he said, citing twenty international cities with ISKCON centers.

Prakash Hinduja, chairman of the Hinduja Group in Europe, expressed much appreciation for Srila Prabhupada, whom he had met personally. He then led everyone in chanting the Hare Krishna mantra.

Finally Congresswoman Tulsi Gabbard, the Keynote Speaker for the evening, spoke of her personal appreciation for Srila Prabhupada, Bhaktivinode Thakur and the teachings of Sri Chaitanya Mahaprabhu. Quoting Mahaprabhu’s Siksastakam prayers, she explained that Vaishnavism is not sectarian, but that it appreciates the religious sentiment and expression of all people. She also offered her gratitude to Srila Prabhupada for all he has done in bringing the Vaishnava tradition to the West and all over the world.

U.S. Congresswoman Tulsi Gabbard speaks

The Congresswoman then picked up her personal stringed instrument, which she dubbed a “Guitalele” – a combination of the ukulele and guitar – asked the entire audience to get to their feet, and led them in a Hare Krishna maha-mantra kirtan. As she sang, Gaura Vani, Visvambhar, Purusartha and Srivani of kirtan group The Juggernatus joined her, adding mridanga, kartalas and bass guitar to the mix.

As they chanted, the audience began to sway from side to side, clapping, singing along, and raising their arms to the ceiling.

When Congresswoman Gabbard concluded her part, The Juggernauts invited the entire audience to attend the Chant 4 Change event coming upon October 8th on the steps of the Lincoln Memorial, and then chanted for another twenty minutes, ending the evening with an uplifting flourish of kirtan. " (All are invited to attend this upcoming historic event. For more information or to offer your support see chant4change.com.)"

As the guests departed, they were all given gift bags containing either Mukunda Goswami or Yogesvara Dasa’s biographies of Srila Prabhupada; a 64-page commemorative magazine entitled “The Hare Krishnas: Celebrating 50 Years”; an attractive metal ISKCON 50 keychain; artful  bookmarks by Kim Waters; and a beautifully packaged box of assorted prasadam sweets.

The response from the VIPs to the evening was overwhelmingly positive, with many commenting that they had been unaware of the depth of Srila Prabhupada’s scholarship, or the breadth of his contributions in spreading the Krishna tradition around the world. The ISKCON devotees present, meanwhile, were very inspired to see so many esteemed personalities appreciating ISKCON’s contributions.

“I found the event to be an unprecedented validation of Srila Prabhupada and his contributions to the world,” says Rukmini devi dasi, one of Prabhupada’s earliest female disciples. “To see so many important people appreciating him, chanting and dancing with their arms upraised, and thoroughly enjoying the experience, was just wonderful.”

Source:http://iskconnews.org/religious-and-political-leaders-appreciate-srila-prabhupada-at-iskcon-50-gala-dinner-in-washington-dc,5803/

Today marks Srila Prabhupada’s acceptance of Sannyasa. Thanks to Prabhupada Connect for so nicely putting together this list list of quotes by Srila Prabhupada on Sannyasa, which we have re-posted here.

Srila Prabhupada’s Sannyasa Initiation

Srila Prabhupada accepted the order of sannyasa from Sri Srimad Bhaktiprajnana Kesava Maharaja on September 17, 1959 at the Kesavaji Math in Mathura. Included below are some relevant quotes from Srila Prabhupada’s lectures and letters.

“When I was householder, several times there was indication given by my Guru Maharaja that I should give up family life and become a sannyasi and preach this Krishna consciousness movement. In several way there was hints from my spiritual master, but still, I was not willing. I was thinking, ‘If I go away, then my family, my sons, my daughters, they will suffer.’ But actually, I have left my family connection in 1950. Actually ’54, but introductory in ’50. For the last twenty years. But they are living; I am living. They are not dying in my absence, and I am not suffering without being in my family. On the other hand, by Krishna’s grace, I have got better family members. I have got nice children in a foreign country. They are taking so much care of me, I could not expect such care from my own children.

So this is God’s grace. We should depend on Krishna. If Krishna is kind, wherever we go, everyone will be pleased, everyone will be kind. And if Krishna is unpleased, even in your family life you’ll not be comfortable. Therefore, according to the Vedic system, at a certain age, it is indicated that one should retire from family life.” (Srila Prabhupada Lecture, Tittenhurst, London, September 12, 1969)

“The Krishna consciousness movement is not that we are asking everyone to become a sannyasi like me, and give up everything. No. That is not our program. You act as a brahmaṇa, as a ksatriya or a vaisya or a sudra. It doesn’t matter. But you try to satisfy Krishna. That is the program.” (Srila Prabhupada Lecture, Bombay, December 30, 1972)

“So my godbrother — his name is Kesava, Bhaktiprajnana Kesava — did this favor for me because he was an ocean of mercy; krpambudhi. We offer our obeisances to Vaisnavas: Vancha-kalpa-tarubhyas ca krpa-sindhubhya eva ca. The Vaisnavas, the representatives of the Lord, are so kind. They bring the ocean of mercy for distributing to the suffering humanity. Krpambudhir yas tam aham prapadye. So I am offering my respectful obeisances unto this His Holiness, because he forcefully made me adopt this sannyasa order.” (Srila Prabhupada Lecture, Seattle, October 21, 1968)

“I have got my personal experience. I never tried, never accepted that I shall become a sannyasi. And I tried my best to keep myself in this material world. And He has, several times He has frustrated me and has brought me by force (to) this life. And now I am happy. I can understand that how much favor has Krishna showed me. Yes. I did not understand in the beginning.

So sometimes, if Krishna takes special care for you, He’ll do in such a way that you will have no other way than to go back. He’ll take charge, take charge. If we sincerely want Krishna, if He sees that ‘Here is a person. He wants Me. But he’s a foolish. He wants Me; at the same time he wants to enjoy this material world. So crush this, crush this, his material propensities, and let him become simply devoted.’ Yes. Sometimes we see like that.” (Srila Prabhupada Lecture, New York, November 23, 1966)

“In the beginning, when my Guru Maharaja ordered me, I thought it that ‘I shall first of all become very rich man; then I shall preach.’ So I was doing very nice in business. In the business circle, I got very good name, and with whom I was dealing business, they were very satisfied. But Krishna made so trick that He broke everything, and He obliged me to take sannyasa. So that is Hari. So that I had to come to your country with only seven dollars. So they are criticizing, ‘The swami came here with no money. Now he’s so opulent.’ So they are taking the back side, black side, you see? But the thing is… Of course, I have become profited, profitable, or I have acquired profit. I left my home, my children and everything. I came here as a pauper, with seven dollars. That is no money. But I have got now big properties, hundreds of children. And I haven’t got to think for their provision. They are thinking of me. So that is Krishna’s favor. In the beginning, it appears to be very bitter. When I took sannyasa, when I was living alone, I was feeling very bitter. I, sometimes I was thinking, ‘Whether I have done wrong by accepting?’

So when I was publishing this Back to Godhead from Delhi, one day one bull thrashed me, and I fell down on the footpath and I got severe injury. I was alone. So I was thinking, ‘What is this?’ So I had very, days of very tribulations, but it was all meant for good. So don’t be afraid of tribulations. You see? Go forward. Krishna will give you protection. That is Krishna’s promise in the Bhagavad-gita. Kaunteya pratijanihi na me bhaktah pranasyati (BG 9.31): ‘Kaunteya, My dear son of Kunti, Arjuna, you can declare throughout the whole world that My devotees will never be vanquished. You can declare that.’ And why He’s asking Arjuna to declare? Why He does not declare Himself? There is meaning. Because if He promises, there are instances that He sometimes broke His promise. But if a devotee promises, it will be never broken. Krishna will give protection; therefore He says His devotee that ‘You declare.’ There is no chance of being broken. Krishna is so kind that sometimes He breaks His promise, but if His devotee promises, He takes very careful attention that His devotee’s promise may not be broken. That is Krishna’s favor.” (Srila Prabhupada Lecture, New York, April 17, 1969)

“So anyway, so I was officially initiated in 1933, just before three years of his passing away from this mortal world. So at the last moment also, just a fortnight before his passing away, he wrote me the same thing. I wrote him one letter and just he replied the same thing that ‘You should try to preach this gospel amongst the persons who are conversant in English language. That will be very nice for you.’ So I was dreaming sometimes that my Guru Maharaja is calling me and I am leaving my home and going behind him. I was dreaming like that, and I was thinking, ‘Oh, I have to give up my home? My Guru Maharaja wants me to give up my home life and take sannyasa?’ So I was thinking, ‘It is horrible. How can I leave my home?’ This is called maya. Of course, it’s a long story, but incidentally I am speaking to you because you are my dear children. So I was thinking that ‘How can I take sannyasa and leave my home, my children?’ So that was a horrible thought for me, I tell you. I was thinking seriously, ‘Oh, I will have to take this course. Guru Maharaja wants me.’ But actually I did not like to give up my home life. But Guru Maharaja made me obliged to give up my home life. So now, by his order, or by his plan, I gave up my home life, I gave up a few children, but Guru Maharaja is so kind that has given me so many nice children.” (Srila Prabhupada Lecture, Montreal, July 26, 1968)

“When my Guru Maharaj ordered me… When I was manager in Bose’s laboratory, so he ordered me. So I thought, ‘Oh, I cannot do this. I cannot accept this sannyasa.’ But he was so kind, and he is so kind still. Then he forced me, that ‘You must do it,’ taking… pulling my ear, he brought me to this life. In the beginning I was not willing. So it is his causeless mercy upon me. That I can understand now. I can understand now how much I have been relieved by accepting this life.”(Srila Prabhupada Lecture, Los Angeles, July 13, 1971)

“And in 1922 I met him. At that time I was manager in a big chemical factory. So I thought that ‘I am married man. I have got so many responsibilities. How I can join immediately? It is not my duty.’ Of course, that was my mistake. I should have joined immediately. I should have taken the opportunity immediately. But maya is there. So I thought like that. So that’s a long history. Then in 1954… no, not 1954, 1968, when I was fifty-four years old… Nineteen hundred fifty-four, yes. Nineteen hundred fifty-four, I was at that time fifty-eight years. So I left home, and I was living alone. Then, 1958, I took sannyasa, and then I decided to take up the responsibility of my Guru Maharaja. I thought that ‘My other godbrothers are trying, so I am not capable to do it. They are better situated.’ But somehow or other, they could not do very much, appreciative activities, in this connection.” (Srila Prabhupada Lecture, Atlanta, March 2, 1975)

“In this way I passed my life as a householder until 1950, when I retired from family life as a vanaprastha. With no companion, I loitered here and there until 1958, when I took sannyasa. Then I was completely ready to discharge the order of my spiritual master. Previously, in 1936, just before His Divine Grace passed away at Jagannatha Purī, I wrote him a letter asking what I could do to serve him. In reply, he wrote me a letter, dated 13 December 1936, ordering me, in the same way, to preach in English the cult of Sri Caitanya Mahaprabhu as I had heard it from him.

After he passed away, I started the fortnightly magazine Back to Godhead sometime in 1944 and tried to spread the cult of Sri Caitanya Mahaprabhu through this magazine. After I took sannyasa, a well-wishing friend suggested that I write books instead of magazines. Magazines, he said, might be thrown away, but books remain perpetually. Then I attempted to write Srimad-Bhagavatam.” (CC Antya Concluding Words)

“You are all my children and I love my American boys and girls who are sent to me by my spiritual master and I have accepted them as my disciples. Before coming to your country I took sannyas in 1959. I was publishing BTG since 1944. After taking sannyas I was more engaged in writing my books without any attempt to construct temples or to make disciples like my other Godbrothers in India. I was not very much interested in these matters because my Guru Maharaj liked very much publication of books than constructing big, big temples and creating some neophyte disciples. As soon as he saw that His neophyte disciples were increasing in number, He immediately decided to leave this world. To accept disciples means to take up the responsibility of absorbing the sinful reaction of life of the disciple.” (Srila Prabhupada Letter, July 27, 1970)

“So far the title Swami is concerned, although this word is used generally for Sannyasins, this Swami is my particular name as Sannyasi. Therefore, it must be suffixed at the end of my real name, A.C. Bhaktivedanta. So far the prefix ‘Swami’ is concerned, every sannyasi has got to do that, but two ways Swami (Swami A.C. Bhaktivedanta Swami) is not good looking. The end ‘Swami’ is necessary because it is my Sannyasa name. The first Swami may be transformed into Goswami, which is on the same order of Swami. Therefore, I use the prefix Tridandi Goswami and suffix Swami, as I have printed on my card enclosed herewith. That will be nice. In small lettering, it can be written above my name ‘Tridandi Goswami.’ Vaisnava sannyasins are known as Tridandi gosvamis, and Mayavadi sannyasins are know as only Swami.” (Srila Prabhupada Letter to Rayarama, Unknown Place Unknown Date)

“When I was householder, several times there was indication given by my Guru Maharaja that I should give up family life and become a sannyasi and preach this Krishna consciousness movement. In several way there was hints from my spiritual master, but still, I was not willing. I was thinking, ‘If I go away, then my family, my sons, my daughters, they will suffer.’ But actually, I have left my family connection in 1950. Actually ’54, but introductory in ’50. For the last twenty years. But they are living; I am living. They are not dying in my absence, and I am not suffering without being in my family. On the other hand, by Krishna’s grace, I have got better family members. I have got nice children in a foreign country. They are taking so much care of me, I could not expect such care from my own children.

So this is God’s grace. We should depend on Krishna. If Krishna is kind, wherever we go, everyone will be pleased, everyone will be kind. And if Krishna is unpleased, even in your family life you’ll not be comfortable. Therefore, according to the Vedic system, at a certain age, it is indicated that one should retire from family life.” (Srila Prabhupada Lecture, Tittenhurst, London, September 12, 1969)

“The Krishna consciousness movement is not that we are asking everyone to become a sannyasi like me, and give up everything. No. That is not our program. You act as a brahmaṇa, as a ksatriya or a vaisya or a sudra. It doesn’t matter. But you try to satisfy Krishna. That is the program.” (Srila Prabhupada Lecture, Bombay, December 30, 1972)

Source:https://theharekrishnamovement.org/2016/09/16/srila-prabhupadas-sannyasa-initiation/

Srila Rupa Goswami said that one must associate with devotees to cultivate faith. So how does that faith happen in association? In devotee association, one hears about Krishna. When one hears about Krishna constantly, his or her desire or taste to Krishna and His devotees (Krishna katha) goes on increasing. What is the result of one whose taste to hear about Krishna increases? His faith on Krishna increases. What is the symptom of such a faith on Krishna?

The symptom of faith on Krishna (bhakti) is twofold. This was told by Sage Kavi (one of the nine yogendras) to King Nimi. Sage Kavi said direct experience of the Supreme Lord (pareśānubhava) and detachment (virakti) from worldly things simultaneously occur to one who is in pure Krishna consciousness. This is a good litmus test to see if truly we are making progress in spiritual life.  

Detachment from worldly things or virakti means one’s understanding, enthusiasm, loyalty and faith upon the people, things and relationships of this world gradually reduce and eventually die out completely and instead be replaced with increased understanding, enthusiasm, loyalty and faith of Krishna and His pure devotees. Both has to happen simultaneously. To lose faith in the confidence of people of this world (including our well-wisher, friend and family) is our true test to faith in Krishna. Because both cannot go hand in hand.

When we make that transition of faiths, truly our journey back home back to Krishna is set, in other words, we would have attained mukti from material entanglement.

Hare Krishna

Source:http://servantoftheservant-ananda.blogspot.in/2016/09/transition-of-faith.htm

ISKCON New Vrindaban is warmly inviting everyone to attend its Srila Prabhupada Festival this September 30th to October 2nd. As an offering of love and appreciation for their service and sacrifices, current and previous New Vrindaban residents, as well as all Prabhupada disciples, will have their lodging and prasadam completely covered for the weekend.

The festival is a revival of the historical Prabhupada Festivals that began in the West Virginia rural community with the opening of Srila Prabhupada’s Palace in 1979, and continued through to the mid 1980s. Lavish affairs, they saw devotees from around the world come together to serve Srila Prabhupada with processions, abishekhas and gift-giving, as well as 24-hour kirtans, dramas, sumptuous feasts, and elaborate fireworks displays.

This year’s festival aims to not only bring back that tradition, but also to reconnect with previous residents who assisted in the gradual development of New Vrindaban; revive a spirit of giving special attention to Srila Prabhupada; and awaken the team spirit and sweet, sincere mood of service that the early devotees had for him.

To do this, much of the festival will be focused on taking participants on parikrama to the tirthas where Prabhupada spent time during his four visits to New Vrindaban, to commemorate those special moments.

On Friday, the parikrama will go to the Madhuban area of New Vrindaban, where Srila Prabhupada stayed in an old farmhouse during his second visit in September 1972. Upon arriving and sitting down in his room in the farmhouse, he was pleased to be back in New Vrindaban and said, “This Vrindaban, that Vrindavan, no difference.”

While at Madhuban, devotees will have a bonfire kirtan, and watch a video of Srila Prabhupada in New Vrindaban. Later that evening, they’ll launch lanterns into the night sky and set intentions for their service to him.

On Saturday, they’ll experience mangala arati at Prabhupada’s Palace and take a japa walk to Nandagram, where Srila Prabhupada visited gurukula students and received gurupuja during his last stay in 1976.

They’ll also hike to the original Vrindaban farmhouse, where the community was focused in its early days, and where Prabhupada spent 32 days in May/June 1969. While there, he marveled at the fresh milk from New Vrindaban’s first cow, Kaliya, the local tulip honey, and the sweet water from the well; and told devotees that everything they needed for a happy life and God realization was there.

He also spent many spring afternoons under a persimmon tree teaching the young devotees of his fledgeling rural community about every element of the simple life, from how to protect and engage cows and bulls to eco-building.

During a special program in a pandal at Vrindaban during the Prabhupada Festival, senior devotees who were actually present back then will recall all these memories and more, tell sweet stories, and show pictures of those days.

Then, taking some downtime, everyone will walk along Big Wheeling Creek, where Prabhupada walked in 1974. There’ll also be a chance for devotees to visit the cows, do yoga, or get a massage at ISKCON New Vrindaban’s devotee care center.

Finally in the evening, there will be a program at Prabhupada’s Palace, which New Vrindaban devotees built as an offering of love to Srila Prabhupada, and which he accepted with love, saying, “These devotees are my jewels.”

Afterwards, Prabhupada’s murti will be carried on a Palanquin around the Palace, just as devotees carried his murti in a procession when they installed him in his Palace in 1979. The procession will make its way down to the Kusum Sarovara Lake, where Prabhupada will ride a Swan boat in an ecstatic twist on New Vrindaban’s signature Swan Boat Festival.

On Sunday morning, there will be a class by New Vrindaban pioneer Kuladri Dasa on the front lawn of Ruci Dasi and Sankirtan Dasa’s house. Srila Prabhupada stayed in this house during his last visit in 1976, and in the evenings met with his disciples on the lawn, where he was famously photographed speaking from a grand vyasasana upholstered in bold yellow silk.

Everyone will then make their way to Govindaji Hill, to recreate the Bhagavat Dharma Discourses Srila Prabhupada gave under a pavilion there, speaking on the Bhagavatam to hundreds of devotees and guests for over a week.

Suhotra Swami recalled the Discourses as “a perfect outline,” going “deeper and deeper into the meaning of Srimad-Bhagavatam.” And Prabhupada himself described the experience as “truly a wonderful time,” and asked his disciples to “Go on holding Bhagavata Dharma discourses in every city of the world.”

The Bhagavat Dharma experience will be followed by local craft activities such as painting, clay sculpting and woodworking amidst the beautiful nature of New Vrindaban. Then there will be a closing sanga, and finally all the visitors will be seen off with lunch and travel packs.

ISKCON New Vrindaban temple president Jaya Krsna Dasa hopes that the festival will be an ideal way to honor Srila Prabhupada during the 50thanniversary of his ISKCON. He also hopes that next year’s Prabhupada Festival – for it will be an annual event from now on – will be even bigger, building towards New Vrindaban’s own 50th anniversary celebrations in 2018.

Until then? “This year I think we will be inspired by hearing about the adventures of the early residents, about how they dedicated so much of their lives to Srila Prabhupada,” he says. “And all the devotees will be inspired to hear stories about Srila Prabhupada in New Vrindaban, and about the instructions he gave for the community, that are valuable for all farm communities and for all devotees around the world.”

To find out more, or to register for the Srila Prabhupada Festival, please call Gaurnatraj Dasa at 304-312-6539 or email him at gaurnatraj@gmail.com.

Atheists write volumes of books explaining how or why God does not exist. But they cannot even explain why or how things that they believe exist exist; unless of course you consider chance as a logical, reasonable, and convincing explanation.

Due to some reason the atheists have got estranged from God. So much so that they are willing to be dogmatic about their chance explanation rather than allowing even a possibility of God.

Science was initially hailed as the search for truth but now it has become more of a rigid institution that is stifling free enquiry into the nature of truth. If trying to prove that there is nothing beyond matter is encouraged, then trying to prove otherwise should be equally encouraged.

What is the goal of humanity? To spread happiness and joy by harmonizing with the truth or to stop further fundamental enquiries about truth and try to be happy in potential ignorance?

The whole world is more or less is ignorant of the spiritual dimension of life. More research into matter is not bringing any fundamentally new knowledge to mankind.

It is now time to enquire into the spiritual dimension of life, individually and collectively.

Source : http://thebandwagonofmoltengold.blogspot.in/2015/01/its-now-time-to-enquire.html

Dear Devotees and TOVP Donors,

Please accept our humble obeisances. All glories to Srila Prabhupada.

Srila Bhaktivinoda Thakur is one of the most important acaryas in our Gaudiya line. He can be seen as the father of modern-day Krishna Consciousness. He, along with his son Bhaktisiddhanta, created an explosion of preaching all over India, and he was also the first Vaisnava to send books to the west. He rediscovered many of the pilgrimage sites in Mayapur and foresaw the day when devotees from all over the globe would arrive here to perform blissful Sankirtana together. Srila Prabhupada often told the devotees in Mayapur that they were fulfilling Bhaktivinoda’s prediction.

So it was the desire of Srila Bhaktivinoda Thakura that Europeans and Americans would come here and chant Hare Krsna mantra. That prophecy is now being fulfilled, and that is my satisfaction. (Arrival Address, September 27, 1974, Mayapur)

In 1890, soon after he moved here, Bhaktivinoda Thakur published the Navadvipa Dhama Matatmya. He preached all over the area, started hundreds of nama-hattas, and raised money in Kolkata to build the Yoga Pita at the birth-site of Lord Caitanya. He wrote several times in his book Jaiva-dharma that Mayapur is the most auspicious place in the whole universe.

“When Sri Caitanya Mahaprabhu descended to this material world, He brought His own original abode of Svetadvipa, that is Mayapura, with Him. Four centuries after Sri Caitanya’s advent, this Svetadvipa will gain pre-eminence over all other places of pilgrimage in the world. The benefit of residing in Navadvipa is that all offences are nullified and the resident is crowned with suddha-bhakti.” (Jaiva-dharma chapter 8)

On this most auspicious occasion of his appearance day, we should all pray for his blessings so that we can increase our appreciation for Sri Mayapur Dhama.

“My son! This place of Mayapura-Navadvipa that you reside within is also purely transcendental. However, as there is a net of maya covering your perception, you are unable to realize the innate transcendence of this place. When, by the mercy of the saintly souls, your spiritual vision arises, then you will be able to see this holy land as it really is. You will see that Mayapura and Navadvipa are transcendental realms; then only will your stay here be realized as the perfection of vraja-vasa, residence in Vraja.” (Jaiva-dharma chapter 13)

Yours in the Service of Sridham Mayapur,

Braja Vilas das

Global Fundraising Director

Source : http://www.dandavats.com/?p=31376