The phenomenon of something changing from material to spiritual is an extraordinary one, but it is something we as devotees are involved in daily—often several times a day. It happens when prasadam(unoffered food) becomingprasadam, or food sanctified by the Lord.

When I was a new devotee in Montreal, we arranged a program that was to be given on campus at McGill University. The leaflet advertising the program read, “See matter transformed into spirit before your very eyes.” That title certainly drew interest from a lot of people.

During the program, the temple president was giving the presentation, and he was leading up to this point. Finally he said, “OK, now it’s going to happen. You are going to see spirit manifest before your very eyes.”

The students were sitting on the edge of their seats. The plate of unoffered food, which was the feast for that day, was brought in and placed in front of a picture of Panca-tattva (Lord Chaitanya and His four main associates). A devotee then bowed down, rang the bell, and uttered some mantras.

Finally he stood and declared, “Here it is! We brought in ordinary food, and now it’s transformed into spiritual substance.”

And before anyone could challenge, he said, “The proof will be that you eat it now and see the effect that it has.”

As Krishna says, pratyakshavagamam dharmyam: “The principle of religion is understood by direct experience.” (Bhagavad-gita 9.2), or in this case, the proof is certainly in the tasting. Those who have tasted Krishna’s prasadam know that it has extraordinary potency, and eating it is a very different experience from eating food that isn’t offered to the Lord with love and devotion.

So when does prasadam become prasadam? When it is offered, certainly. But for an offering to be successful, it must be accepted. When Krishna accepts what we offer to Him, it becomes prasadam. The word prasadammeans “mercy,” and in the Bhagavad-gita Lord Krishna says, prasade sarva-duhkhanam hanir asyopajayate: “Receiving the mercy of the Lord destroys all misery.” Therefore, when we eat (or, as we say, honor)prasadam, we feel elated. prasadam destroys the results of our past sinful activities. Rupa Goswami says it makes us feel “very auspicious.”

And what is it that is really being accepted? Is it the foods itself? Krishna says in the Bhagavad-gita (9.26),

patram pushpam phalam toyam

yo me bhaktya prayacchati

tad aham bhakty-upahritam

ashnami prayatatmanah

“If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it.” He says, “I accept the bhakti.” You may offer a leaf, a flower, fruit, milk, or ghee-cooked preparations, but the devotion is what carries those preparations to Krishna, and that’s what makes Him inclined to accept it. Sri Ishopanishad (Mantra 5) tells us, tad dure tad v antike:although Krishna is very far away, He is also very close. So wherever we are when we offer something to Krishna, devotion brings Him right to us.

We should recognize, however, that not all offerings are on the same level; they depend on the nature of the devotee. Although there are many ways to categorize devotees, in this case we may consider three types: motivated, pure, and love-saturated devotees. Consequently, their offerings will fall into one of these three categories.

The Motivated Offering

A motivated offering is when something is offered to Krishna with the idea that some material benefit will come in return, such as liberation from material suffering: “If I give this to Krishna, I’ll be prosperous, I’ll be healthy, my children will find suitable spouses,” and so on. Or someone might desire to be free from suffering, or to recover from an illness—this is offering with motivation. But even that motivated offering can be done in two ways. If it is done through the guru-parampara, the succession of gurus, then Krishna will accept it, because pure devotees are very merciful, and to elevate motivated devotees they beseech Krishna to accept their meager offerings. In other words, it is the purity of the devotees in the guru-parampara that transforms the impure offering into a pure offering. If a motivated person just makes an offering whimsically, however, not through a guru-parampara, then the offering doesn’t becomeprasadam but remains prasadam. Yet still such offerings have value in the sense that the person is thinking, “At least I am offering this to Krishna.”

Of course, whatever way people think of Krishna is beneficial. Akama, sarva-kama, moksha-kama: without material desires, full of material desires, or desiring liberation. In each case they become gradually purified. But unless Krishna exercises some extraordinary mercy, He doesn’t accept food offered with ulterior motives. Yasyaprasadan na gatih kuto ‘pi: “Without the grace of the spiritual master, one cannot make any advancement.” (Gurvashtaka 8) Krishna won’t accept something unless it comes through the guru-parampara.

An interesting question often arises regarding congregation members or new devotees who are not initiated but who are making offerings: Are the offerings prasadam or prasadam? In this case we should consider the potency of the disciplic succession. The disciplic succession is not restricted to initiated devotees. If someone receives an instruction from an authorized Vaishnava to offer food, then Krishna will accept their offering. Krishna won’t reject their sincere approach, because such persons are, in effect, accepting the guru-parampara even though they have not yet gone through the process of diksha.

The Pure Offering

The second type of offering is the pure offering, when a devotee offers something to Krishna to please Him. A devotee has no selfish motives; he only wants please the Lord. Therefore at home he offers food to a picture, to a deity, to a shalagrama-shila. And in the temple, pure-heartedpujaris try to please Gaura-Nitai and Radha-Krishna. But even in this category there are two types of offerings: regulated and spontaneous. Regulated offerings are done out of duty, following all the rules and regulations. The other also involves the devotee doing everything just right, but out of a spontaneous attachment to the Lord. Such a devotee has a certain degree of affection, and the dominant thought is not one of obligation—"I will do this because I’ve been instructed to by guru andshastra.” Yet by doing things according to guru and shastra, devotees awaken their natural attraction to Krishna and perform spontaneous acts of devotion out of affection. This affection is a little different from mature love, spiritual love, but it is genuine. Still, both these pure offerings have to be made through the guru-parampara.

The prasadam is also different in this category. When you offer something to Krishna out of duty, He accepts it out of duty. He feels duty-bound. In the Bhagavad-gita (3.24) Krishna says, “If I didn’t follow the rules and regulations, then other people would be misled.” Krishna is acting out of duty. But Krishna considers that of all the devotees who are surrendered to Him, the one who is offering things to Him with affection is most dear to Him. Consequently, Krishna reciprocates in kind: He responds with loving affection toward that devotee.

Naturally the question arises, Are there different kinds of prasadam? And the answer, then, is yes. Krishna says, ye yatha mam prapadyante tams tathaiva bhajamyaham: “As all surrender unto Me, I reward them accordingly.” (Bg. 4.11) According to the quality and quantity of devotion with which one makes an offering to Krishna, that offering proportionately becomes prasadam. It is interesting to note that a devotee’s ability to taste prasadam will also be in proportion to his or her ability to offerprasadam. In other words, devotees will taste the spiritual nature ofprasadam in the same degree they are manifesting devotion in the offering.

The Offering in Pure Love

The third kind of offering is that which is done with pure love. When devotees come to the stage of loving devotion, Krishna directly accepts offerings from their hands, and He reciprocates with them in kind. Loving devotion is that which is exhibited by Krishna’s eternal associates in the spiritual world, where He is directly engaged in tasting all the types of love His devotees offer.

So what is it that’s different, and how is it that prasadam becomes spiritual? The food looks the same before and after the offering, but what actually happens is that Krishna reciprocates with the devotion of the devotee by manifesting His svarupa-shakti, or His daivi-prakriti, His internal spiritual potency, to the degree that the devotee allows. By “allows” I mean to the degree the devotee wants, or to the degree that he manifests a quality and quantity of devotional service. When Chaitanya Mahaprabhu was in Jagannatha Puri and tasted Jagannatha prasadam, He became overwhelmed by the ecstatic taste of the prasadam. He glorified the prasadam and could directly taste the saliva of Krishna’s lotus lips mixed in with the food. He went on to glorify the effect of the touch of Krishna’s lips.

This is what happens when someone in loving devotion tastes food that has been offered to the Lord. And in this case, no doubt, Chaitanya Mahaprabhu’s ability to taste the potency of the prasadam exceeds that of the brahmanas who offered it to Lord Jagannatha. But, still, thatprasadam is Krishna’s internal potency. It is non-different from Krishna, and it is dynamic. A loving devotee may taste more of the spiritual potency present in prasadam than was originally manifest to the pujariwho offered it.

We may also consider the examples of Prahlada Maharaja and Mirabai: Both were given poison to drink, but because of their great loving devotion, the poison was transformed into nectar and had no effect. Why is that? Because both poison and nutritious food are part of the relativity of this material world. But when we offer something with love to Krishna, then Krishna’s sac-cid-ananda potency manifests in that food. In this way, poison becomes as much prasadam as a pakora does.

Offering Our Lives

We shouldn’t think, however, that an “offering” is simply the prasadam or food we offer to Krishna. Devotees make their entire life an offering:

yat karoshi yad ashnasi

yaj juhoshi dadasi yat

yat tapasyasi kaunteya

tat kurushva mad-arpanam

Krishna is saying, “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunti, as an offering to Me.” (Bg. 9.27) Ultimately every breath a devotee takes is an offering: when devotees sleep because they need to maintain their bodies for Krishna’s service, then that sleep becomes an offering to the Lord; their eating to maintain their bodies so they can remain healthy to serve Krishna is an offering to the Lord; when they receive anything—food, soap, money—all of these things are offered to Krishna. In New Vraja Dhama (the devotee farm community in Hungary) anything the devotees acquire or receive, they first offer to Radha-Syamasundara, the presiding deities, on a tray that sits before the altar. In this way the practice of offering everything to Krishna becomes natural.

We should learn how to offer everything. We rise early in the morning, and the first thing we do is offer prayers to the Lord. We chant Hare Krishna not as entertainment but as an offering to glorify Krishna. And when someone lives like that, then in one sense the act of making the offering becomes unnecessary (although devotees do it to set the example) because such devotees are always absorbed in doing everything for Krishna. Therefore, yo me bhaktya prayacchati—the bhakti is already there, and Krishna is very eager to receive it. In fact, Krishna follows behind devotees to accept their loving devotion every moment of the day, in every movement of their bodies, and in every thought they manifest in relation to their devotional service to Him.

Ultimately this is what we aspire for, and this is what loving devotees do: they live for Krishna, and thus everything they do becomes Krishna conscious—it becomes prasadam. The cowherd boys simply sit down with Krishna and eat from their lunch packs—they don’t make any offering to Krishna. When they offer something to Krishna, they take from their lunch packs and put it right in Krishna’s mouth. Or they may even bite off half a sweetball and then say, “Oh, Krishna, just see how wonderful this sweetball tastes!” and put the rest in Krishna’s mouth. Yo me bhaktya prayacchati: it’s just their love. The formality and technicality of offering is no longer relevant, because what Krishna really wants is the love and devotion. That’s all that actually interests Him. And whether Mother Yashoda offers her breast milk, the gopis offer their bodies, the cows offer their milk, the cowherd boys wrestle and jump on Krishna’s shoulders—everything becomes prasadam because everything is an offering of love.

Our business in Krishna consciousness, therefore, is to live in this world of prasadam and thereby become prasadam ourselves. This is what Krishna concludes in the Bhagavad-gita (4.24) when He says,brahmarpanam brahma havir brahmagnau brahmana hutam ...: “A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities.” If we’re thinking about offering everything to Krishna, if our physical acts are an offering to Krishna, if our words are an offering to Krishna, then ultimately we become an offering to Krishna. Then we become prasadam. And Krishna is always very eager to taste the wonderful mellows of our loving offerings to Him.

Source:http://www.krishna.com/when-does-food-become-prasadam

Srila Prabhupada: Whenever there is unwanted population these three things will naturally, by nature’s course, appear- famine, pestilence, and war- and the population will be finished. There was some unwanted population at that time also for which Krishna arranged the war. If we want very good population, very good generation, then we have to follow the principles of Bhagavad-gita. New York, May 30, 1966.

Source:http://www.dandavats.com/?p=32124

After months of planning and meditation we were able to offer the first Rathayatra in Arkansas for the pleasure of Srila Prabhupada. The celebration was on Sunday October 2nd at River Market in Little Rock, AR.

Preparations for the event began in March when my husband and I bought a farm cart that was abandoned in a field in North Arkansas. We had a vision to turn this antique cart dating from the early 1900s into a beautiful chariot that we could pull Srila Prabhupada and Lord Jagannath, Lord Baladeva and Lady Subhadra along the streets of different towns in Arkansas.

The cart wheels and axels were made of steel so we began by removing all the wood. I then painted the steel frame and began drawing a plan on how to build the wooden structure. My husband and I had never tried building anything before. But with care and a prayer the chariot gradually began to take shape.

A trip to Dallas Rathayatra in May allowed us to study how the canopy of their chariot was attached and the mechanism for raising and lowering the canopy. On returning home to Arkansas my husband figured out a similar method for our chariot.

Whilst the Chariot began manifesting in our front yard we had to decide which town we would hold the festival, how we could arrange it and where the deities were to come from. I checked online and could not find any large Jagannath deities to buy.

Little Rock is the state capital of Arkansas so it was appropriate that the first Rathayatra should take place there. Alongside the Arkansas River is a very cosmopolitan area called River Market. Families enjoy walking and cycling along the river, the Clinton Presidential Library is located there and there are restaurants, bars, museums. It is popular with locals and tourists.

In Little Rock is an international manufacturing company from India called Welspun. The company has a Radha Krsna Temple on their property. The pujaris and the senior vice president were very excited at having a Rathayatra in the city. They immediately mobilized their employees and we had the help we needed to put on the festival and parade. One employee came from Jagannath Puri and he had his father arrange for carving of the deities. He then had Them flown over.

The festival began with talks about Rathayatra and its promotion of peace and love, from HG Devakananda Prabhu GBC in Mumbhai, HG Visvambara Prabhu from Dallas and HG Nityananda Dasa GBC in Dallas. Devotees from Washington DC led 300 people singing and dancing in the streets of River Market, as the divine glance of Lord Jagannath, Lord Baladeva and Lady Subhadra graced everyone who saw Them .

Through mercy everything came together.

Sri Rangavati devi dasi is a disciple of HH Indradyumna Swami her husband Bhavananda dasa is a disciple of HH Hridayananda Dasa Goswami. They live in Arkadelphia, AR where they now serve the Jagannatha, Baladeva and Subhadra deities.

Source:http://www.dandavats.com/?p=32126

Source:http://www.dandavats.com/?p=32192

Urmila Devi Dasi: A BOY AND HIS DOG, at least in America, is a symbol of friendship and of healthy psychological development. Srila Prabhupada, however, said that keeping pet dogs is a symptom of how the world has lost Vedic culture. People sometimes say that giving children pets to love helps children develop universal love. But we can easily see that it doesn’t work. Children love their dogs, cats, hamsters, and lizards, yes, but they eat cows, fish, sheep, and chickens. Some children on farms even learn to arrange for the slaughter of animals they pampered as pets. Both pampering and slaughtering stem from a desire to please oneself, or, more accurately, from a desire to please the senses and mind with which one falsely identifies. So teaching a child to love a pet because the pet is cute or loyal or cuddly simply binds the child to valuing bodily pleasure instead of spiritual pleasure. Couldn’t a child being trained in Krsna consciousness keep a pet without becoming materially entangled?
In a few instances in the scriptures, pure devotees of Krsna have shown affection to an animal in such a way that the devotee wasn’t degraded and the animal spiritually benefited. One story concerns Sivananda Sena’s kindness to a dog. While Sivananda was leading a group of devotees to Puri to see Lord Caitanya Mahaprabhu, a stray dog joined them. Sivananda arranged for the dog’s food and even paid its passage on a ferry. Sivananda’s association so spiritually purified the dog that it got Lord Caitanya’s audience and attained Vaikuntha, the kingdom of God.
But not all elevated souls have the same effect on an animal. Bharata Maharaja, an emperor of the world who had retired to the forest for spiritual practices, took pity on an orphaned deer and raised it. But he became so attached to the deer that he neglected his spiritual life, died thinking of the deer, and had to spend one life as a deer before returning to the human form to perfect his realization. We don’t read that the deer received spiritual benefit from Bharata Maharaja’s care.
We need to teach our children lessons from both these examples. From Sivananda Sena’s story we can teach them to give animals prasadam, food offered to Krsna, and to chant the Hare Krsna mantra to the soul in the animal’s body. From Bharata Maharaja’s story we can teach that we should not take an animal into our lives and hearts in place of the Lord. In neither story did the devotee buy an animal with the idea of loving it. The animals came for shelter, and the devotees simply wanted to benefit them. If even under such circumstances Bharata thought of his own material pleasure in the animal’s company, then how much more difficult it would be for our children to maintain the proper attitude with an animal we have 
bought to please them. Children don’t need pets. If an animal comes, we can guide our children in giving it material and spiritual care. Devotees of Krsna may use animals in practical ways in the Lord’s service. A dog can guard the temple or catch animals that disturb crops. A cow can give us milk to offer to Krsna and dung to fertilize the land. If we are fortunate enough to have working animals under our care, our children will certainly benefit from having chores related to the animals and seeing how to engage them in Krsna’s service.
To keep a cow, especially, is considered a religious activity. The cow is a symbol of religious life, and Lord Krsna is known as the protector and well-wisher of the cow. So helping care for a cow, though not much of an option for city dwellers, is a Vedic way for a child to advance in Krsna consciousness.
Finally we need to train our children in specific guidelines about animals. Carnivorous animal such as dogs and cats should never be allowed in a house. Prabhupada calls such animals untouchable, because touching them invites disease and make one’s clothes and body unclean for worshiping Krsna. Indeed, it is offensive to offer food to the Lord that a lower animal such as a dog or cat has seen first. And while a carnivorous animal freely living outside can catch and eat other animals without sin, if we buy pet food made from meat, fish, or eggs we contribute to the slaughter of innocent creatures.
Let us teach our children to show spiritually equal vision by giving all creatures the opportunity to engage in Krsna’s service. Let us not allow our children to develop material attachments for an animal body.

How did you become a devotee?
I met devotees in place called Denver, Colorado in 1972 and I officially joined the temple in New Vrindavan in March of 1973, which was about 9 months later. Searching, looking for something spiritual. I had been involved in many social and political issues, prior to my joining the HK movement. I suppose? social and political interests or evangelistic spirit lead me to eastern religion and through yoga, reincarnation, vegetarianism I somehow came in contact with people who knew Hare Krishna people and I ended up on one SF in Denver. Somehow or other I came to the temple, liked it but wasn’t thinking of joining. I became interested in philosophy and asked questions. Then in the beginning of 1973 I went back to east coast of America and decide to visit the temple in New York City and then I started regularly go to the SF. And from there I really became attracted to the philosophy, life style, to the devotees. Two things really attracted me: devotees, philosophy and, especially devotees. I saw people were really genuinely happy. I was inspired to take that association and then found out what is their philosophy, their lifestyle. I had been practicing few things on my own, but nothing really serious. I asked questions, read the books, and finally I decided to give it a try. I met some devotees who were visiting New Vrindavan and they invited me to come to visit. I was inspired by the rural atmosphere so in March 1973 I decided to stay.

How long did you stay there? You were serving there as a cook and pujari?

My first service was to take the milk from the cows (I wasn’t milking them. They would give me the milk) and I would separate cream from the milk. And then from the butter I would make cream, like mother Yasodha. Gopi lila. My first service was to churn butter. I used a little milk can, stick, and round thick disc with holes … I would make butter for the Lord. And also distribute the milk to different places where they needed it. That went on for a few months. On Radhastami, September 1973 I got initiated.

Was Prabhupada present there?

Prabhupada came in April 1974 and he gave initiations but I didn’t see much of Srila Prabhupada that time. I attended one of his classes but that was it.

How was for you meeting Srila Prabhupada for the first time?

In New Vrindavan we have an area for sitting outside and he was there surrounded by devotees. He was looking and he looked at me for about … I guess it was like a long second … I was just picked up by enthusiasm. Of course we heard about Prabhupada, we were reading his books, so we were inspired. There was always news where was Prabhupada, what he was doing. That news would come as often a possible and everyone would listen. So we learn about Prabhupada mostly by hearing about him. When I first saw him it was a nice experience but it was really quick. And I sat at one class but I was always in the background, I was never up front.

Was it difficult for you to maintain the relationship with him although you didn’t have so much personal association?

Yes, it was but I was inspired to read his books and through his books and hearing about his activities. … The community leader Kirtananda was very close to Prabhupada, one of his first disciples. So he was all the time talking about Prabhupada, glorifying him. So we learnt a lot about Prabhupada through him. My relationship was mostly with Kirtananda Swami, he was SP’s representative. When you have personal contact you have a tendency to develop strong relationship with that person, so that was more strong even from my relationship with SP although SP was my spiritual master.

One time you said that those devotees who had personal association were attached to this physical association.

Some of them. There is philosophical precept that is explained in Srimad Bhagavatam that real attachment to the spiritual master is through the instructions. Personal association brings about attachment but unless one thought that association goes with the instructions, then if association is not there then what is the association. Instructions remain prominent as our association. Those who were attached to his body then when SP’s body was gone they also were gone. Prabhupada’s presence was very powerful impact to people’s lives. You can see that even today. When spiritual master leaves, others leave or they become more serious because they are attached to the personal form. Spiritual master many times leaves in order to get rid off the nonsense people and to inspire those who are serious to go on a higher level. Because those who are serious once when spiritual master leaves they go deeper to relationship. For the other ones they haven’t really imbibed the instructions into the heart therefore they have a hard time and many they just go. It is a phenomenon of that relationship, it’s historical, not only with Srila Prabhupada but with any spiritual master. There are always those who are attached to the form and those who are attached to instructions.

How did your spiritual life changed since you officially became initiating spiritual master?

It has become a bigger headache. (Laugh) It is like having children. I was always doing it in unofficial way but now it is like there is more of a requirement to do it. I like to do it. I always have done it as a service anyway. When formalization came it was nothing different but now it’s like you have to really become more determined to help that person. Even if they don’t want help. When it is unofficially if they don’t want help you can also back off and there is nothing lost. But if people are falling away you have to go after and try to bring them back. It becomes more active on the part of the guru.

You have deity of Laksmi Narasimha and Jagantaha, also Gaura Nitai …

I have them in Chicago. I also have Prahlada Nrsimhadev.

Who is taking care for them?

One devotee in Chicago, Murari Caitanya Prabhu. He has many deities himself.

How did Lord Nrsimhadeva come to you?

I remember I had another Lord Narasimhadev. I gave it to someone to take care because I was traveling a lot. I don’t remember how this deity came. It’s a mystery. Well it’s not a mystery I just don’t remember. (Laugh) Somehow my memory is blocked on that area. I remember for other deities but for this deity I don’t.

How did you get Prahlada Nrsimhadev?

That is a nice story. When I first saw that deity in German farm I was really attracted to that deity. And then in Croatia, at the camp I saw a deity. I really wanted to have my own. I heard that there was one devotee who was actually making that deity. I made some inquiry to try to get it. That was the first time that I was on this camp, it was in 2002. I couldn’t at all somehow or rather reach him. Some devotees tried for me because I wanted to have this deity but nothing happened. Then one day when I was in Spain I was invited to someone’s house. Over lunch we were talking and I told a story how I wanted to have a deity like that. One man who was there came to me the next day with a box. With a big smile on his face he said: I have a gift for you. And I though what is this I have a lot of stuff to carry. When I opened it up it was Prahlada Nrsimhadev. It was his deity which he put to rest.

Are you maybe attached to some particular form of the Lord?

I like all the forms. I like Balarama. One day devotees from Chicago congregation asked me to give a talk to the kids (ranging from 6 to 14). They said you speak on Krishna forms. I spoke a little bit and asked all the kids what are their favorite forms and at the end they also asked me. And I said Balarama. He is the original spiritual master; he serves the Lord in different ways, he is the actual God who gives service and accepts service. He gives service in the form of expanding himself in the form of the spiritual world. Spiritual world is Balarama, all the planets of the spiritual world are Balarama, Balarama expands and finally becomes Maha Visnu, who expands in ultimately material manifestation of the creation. Maha Visnu, Garbodaksayi Visnu, Balarama is very interesting person. Lord Nityananda and Lord Balarama is the same person. Same person, two different forms. If we want mercy we have to approach him. Gaura Nitai. Krisna Balarama.

You were also actively involved in the preaching program Prison Ministry. Can you say something about that?

There was one devotee, SP’s disciple named Candrashekara. He was requested by SP to preach to people in (…….) and he didn’t do until 1989. He begun 12 years after SP left, by correspondence. He was writing to so many people. He was also putting out some newsletter by ISKCON Prison Ministry so I became inspired. And also before I met Candrasekara there was one devotee who was put into jail (1986/7) and I started to visit him and send him books. He was preaching there and distributing books and I was sending him all kinds of books. Finally I would visit him with other devotees. He was in prison just outside of New Vrindavan, West Virginia prison. After some time I got inspired by that and one thing led to another – I started writning to some prisoners. And when I came in contact with Candrasekara it really started off. In the early days 1986-91 I was actually visiting people in prisons, in 1996/7 I started to write letters more. Now I do both. We also have a newsletter coming out from Chicago written by one ex-inmate. I am involved with that. Prabhupada wanted this kind of preaching, in 1952 he did program in one prison, place called Tihar jail. That was the place where Gandhi was put into prison. Prabhupada was doing this preaching and he also requested from us. It didn’t really get off the ground until lately. Now we have newsletter, devotees in different places of America who are writing to prisoners and sending books. Syama dasi, she does so much, sends tapes, books, videos … she lives out side. Candrasekara write at least 20 handwritten letters a day. I was doing that for years and I still do. Majority of my postal correspondence is at least 95 % with inmate. We also have a program from New Vrindavana where …….. kesh Prabhu and he also sends tests to inmate to learn. I also do Bhagavad Gita test. As far as making devotees is very difficult because when they get out they go to their material life again. But we have good success. One person just came out last year that time and he joined Chicago temple – he is doing newsletter. But when they are in prison they chant and read SP books. In 2002 we did Vyasa puja book for SP – offering from prisoners. You wouldn’t believe their writings. They never met Prabhupada except maybe one or two who were devotees when they were put into jail. 99 % of them never met Prabhupada and they became devotees in jail. Bir Krishna Maharaja has got the most disciples that are inmate – at least 3.

How can we maintain good sadhana and quality sadhu-sanga?

They go together. Sadhu sanga is done in relationship to sadhana. Real sadhu sanga comes by way of sadhana, not separate. When we perform hearing and chanting together with devotees, attend the morning program we attend the real sadhu sanga. Whatever else is necessary becomes easier when we have this hearing and chanting together. Hearing and chanting, sadhana is the basis of all out spiritual advancement. Prabhupada has written: Attend mangala arotik, chant 16 rounds, and hear Srimad Bhagavatm class. If we don’t do this we will become lack, we will fall down. In many letters he states like this. For those who live outside they also have to have some type of sadhana: they must chant, worship their deities and also associate with devotees. It’s a fact when you go for the morning program your Krishna Consciousness becomes strong, if you don’t go it becomes weak. We need that. It’s our life, our spiritual nourishment.

If you live in temple …. There is no quality sadhu sanga…

We should find other times to associate. We associate through service – that is there. We associate at festivals and preaching programs. We can get so much wrapped up in service that it seems that we are not associating. But actually if you are absorbed in service you are actually associating with everybody because that is the real association. But we must also have sadhana type of service (?), just being there and discussing. Prabhupada talks about devotees should get together and discuss the philosophy. You can also do that separately, you can have classes during the day.,.. bodya…….. (Sanskrit) to discuss the different angles of philosophical teachings in my books. That way we become more fixed and more inspired to continue in our devotional life. Association is not simply coming together and maintaining the building.

Tomorrow Radhanath Maharaja is coming. As far as I know you are friends since small …

Well he joined New Vrindavan 1972 , I joined 1973. At that time we had bramacari asram. So we started KC at the same time. Our services were connected. In bramacari asrama he was pujari and I was the cook for a few years. That meant when other devotees were gone, in the building Prabhupada’s palace there was just myself, Maharaja and one other person. We were taking lunch together. But we hardly saw each other – he was fully engaged in deity worship and me also.

I heard that even before as children you actually lived in the same street?

No, I was born on the east coast, he was born in Chicago. That is nice but it is not true. What rumors get around? (laugh) Somehow or other things always get changed. Even Prabhupada said: ‘’Some say Prabhupada said but Prabhupada didn’t say.’’ There are a lot of Prabhupada things that Prabhupada didin’t say. It is just the way the mind is, it likes to recreate into a new way.

What would be your most important message for Slovenia devotees? And also how do you feel here?

Try to develop real, genuine vaishnava relationships, see each other more important than yourself and serve the other devotees in that mood and Krishna will take care of you. If we develop real friendships with devotees that mean that our KC is nice. Friendship means we have to give up our false ego which is hard. We should be concerned about other devotees and not only about our spiritual development. It’s not that temple president is the only one who is concerned about everyone and everyone else are concerned about themselves. That is not the idea. Devotees are concerned about each other because we are all for the same thing, we all try to develop our relationship with Krishna. When we help each other we help ourselves. There must be genuine vaishnava relationships based on spiritual principles not anything different. Devotee relationships go very deep because Krishna consciousness is deep. There should be genuine concern and care for each devotee. If some devotees have trouble it’s not that he/she is in maya. Why not help them to get out of maya?

Source:http://www.dandavats.com/?p=32202

The eighth offense to the holy name is, “To consider the chanting of Hare Krsna to be one of the auspicious ritualistic activities offered in the Vedas as fruitive activities, karma-kanda.” We have said this many times but what does it mean. There are different meanings that we can draw from it but the main meaning that I draw from it is:  A karma-kanda ritual is a material activity, a Vedic ritual which fixes our material situation. So when you do a karma-kanda ritual then you expect auspiciousness, “Now all my problems are gone. The brahmana came to my house and he did this yagna so now all will be fine!”

But chanting the holy name is a transcendental process and it has a different purpose. Its purpose is not to fix our material life! The purpose of chanting is to please Krsna and attract his mercy… and that mercy of Krsna may or may not fix our material life. You may say, “I am a devotee, how could this happen! How could this calamity happen to me?” and just give up chanting. This process is not meant to fix our material life; it is meant to take us back to Krsna and back to devotional service to him.

South Africa is a dangerous country because there is a lot of violence and there were some devotees who were murdered. I remember one program when someone asked, “How could this happen to a devotee? Isn’t Krsna protecting his devotee?” and one of the sannyasis present said, “No, Krsna is always protecting his devotee but Krsna may or may not protect the body but he will always protect the soul!”

In this way, Krsna consciousness is different from karma-kanda and is not going to fix our material problems, so we should not fall into that illusion.

Source:https://www.kksblog.com/2016/10/the-eight-offense-to-the-holy-name/

On the 6th day of the September month 2016, His Holiness Bhakti Charu Swami Maharaj arrived in Bhopal. There was a program organized in the central hall of a reputed hotel of the city. Maharaj chose the topic “How to become immortal”, as the most of the listeners were students and few were congregational devotees. The moment Maharaj reached the forecourt of the hotel; he was greeted and received with rose petals and garlands. Maharaj also encountered around 100 students from different BACE’s (Youth Preaching centres), congregation members and ISKCON Bhopal devotees, dancing in ecstasy for receiving him. In the hall Maharaj was welcomed with lots of haribols!!

Maharaj started the class with differentiating the body and soul. He stated that the entire society is engaged for decorating and maintaining the body without considering the cause of the all things (the spirit soul). He said that any burning object burns till that time when it is in contact with the main fire source and loses its fieriness as gets separated from the fire and turns into ash. But again as it amalgamates with fire it gets its fieriness. After that He said, we all are conditioned soul and had lost our relation with the lord but as we will come in the association of the devotees we will be able to establish the same relation with the lord we had earlier. Maharaj concluded by saying that we should keep a watch on our activities and as we find that Krishna is not in the center, we should bring him in the center again. Also, as you will realize that we are not this body rather we are spirit soul that very moment we become immortal.

Maharaj also asked for questions, but students were hesitating. He then said that please don’t hesitate and feel free to ask any kind of question. Thereafter there was an avalanche of questions and finally Maharaj had to refrain taking question furthermore, due to time constraints. Then there was a very vibrant Kirtan by him and students enjoyed a lot.
Finally Maharaj requested students to come Ujjain in their vacations for few days. And gracefully left the hall and proceeded for the hotel.  He was accompanied by different devotees from ISKCON Ujjain, Bimala Krishna Das, Raghav Pandit Das, Rasananda Das, Sitanath Das and Indresh Das. It was very enlivening and enchanting experience for all the devotees of Bhopal.

Source:http://www.dandavats.com/?p=32210

Goptritve Varana Song 2

1) Within my heart I have always been anxious for the maintenance of my wife and children, my own body and relatives.

2) How will I earn money? How will I obtain fame? How will I arrange the marriages of my sons and daughter?

3) Now, through self-surrender, I have been purged of all anxiety. O Lord, surely You will provide for the maintenance of Your household.

4) Surely You will preserve me, knowing me to be Your own servant. O Lord, in Your devotional service I feel great happiness.

5) All events take place by Your will, O Lord. The deluded soul of this world declares, “I am the doer,” but this is pure folly.

6) If You do not act first, then what is a tiny soul actually able to do? By Your will he can only desire to act, and unless You fulfill his desire, he cannot do anything.

7) I will serve You free from all anxiety, and at home, if any good or evil should occur, it will not be my responsibility.

8) Bhaktivinoda thus gives up his independence and engages in the exclusive service of Your lotus feet with no other interest in life.

Goptritve Varana Song 3

1) Now that I have surrendered all I possess, I fall prostrate before Your house. You are the Supreme Lord. Kindly consider me Your household dog.

2) Chain me nearby and maintain me as You will. I shall remain at the doorstep and allow no enemies to enter Your house. I will keep them at the bounds of the moat surrounding Your home.

3) Whatever remnants Your devotees leave behind after honoring Your prasada will be my daily sustenance. I will feast on those remnants with great ecstasy.

4) While sitting up, while lying down, I will constantly meditate on Your lotus feet. Whenever You call, I will immediately run to You and dance in rapture.

5) I will never think of my own maintenance but rather remain transported by a multitude of ecstasies. Bhaktivinoda accepts You as his only support.

Source:http://www.dandavats.com/?p=32214

Overcoming Material Desires

Statement of the problem. What are we here for?

Madhya‑lila: Chapter Twelve, Text 135

ei‑mata puradvara‑age patha yata sakala sodhila taha ke varnibe kata

TRANSLATION

Outside the gateway of the temple, aIl the roads were also.cleansed, and no one could tell exactly how this was done.

In commenting on the cleansing of the Gundica temple, Srila Bhaktisiddhanta Sarasvati Thakura says that Sri Caitanya Mahaprabhu was personally giving instructions on how one should receive Lord Krsna, the Supreme Personality of Godhead, within one’s cleansed and pacified heart. If one wants to see Krsna seated in his heart, he must first cleanse the heart, as prescribed by Sri Caitanya Mahaprabhu in His Siksastaka (ceto‑darpana‑marjanam). In this age, everyone’s heart is unclean, as confirmed in Srimad‑Bhagavatam (hrdy antah‑stho hy abhadrani).To wash all dirty things accumulated within the heart, Sri Caitanya Mahaprabhu advised everyone to chant the Hare Krsna mantra. The first result will be that the heart is cleansed (ceto‑darpana‑marjanam). Similarly, Srimad Bhagavatam (1.2.17) also confirms this statement:
srnvatam sva‑kathah krsnah punya‑sravana‑kirtanah
hrdy antah‑stho hy abhadrani vidhunoti suhrt‑satam

“Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted.”

If the devotee at all wants to cleanse his heart, he must chant and hear the glories of the Lord, Sri Krsna (srnvatam sva‑kathah krsnah). This is a simple process. Krsna Himself will help cleanse the heart because He is already seated there. Krsna wants to continue living within the heart, and the Lord wants to give directions, but one has to keep his heart as clean as Lord Caitanya Mahaprabhu kept the Gundica temple. The devotee therefore has to cleanse his heart just as the Lord cleansed the Gundica temple. In this way one can be pacified and enriched in devotional service. If the heart is filled with straw, grains of sand, weeds or dust (in other words, anyabhilasa‑purna), one cannot enthrone the Supreme Personality of Godhead there. The heart must be cleansed of all material motives brought about through fruitive work, speculative knowledge, the mystic yoga system and so many other forms of so‑called meditation. The heart must be cleansed without ulterior motive. As Srila Rupa Gosvami says: anyabhilasita sunyam jnana‑karmady‑anavrtam. In other words, there should not be any external motive. One should not attempt material upliftment, understanding the Supreme by speculative knowledge, fruitive activity, severe austerity and penance, and so on. All these activities are against the natural growth of spontaneous love of Godhead. As soon as these are present within the heart, the heart should be under-stood to be unclean and therefore unfit to serve as Krsna’s sitting place. We cannot perceive the Lord’s presence in our hearts unless our hearts are cleansed.

A material desire is explained as a desire to enjoy the material world to its fullest extent. In modern language, this is called economic development. An inordinate desire for economic development is considered to be like straws and grains of sand within the heart. If one is overly engaged in material activity, the heart will always remain disturbed. As stated by Narottama dasa Thakura:
samsara visanale, diva‑nisi hiya jvale, judaite na kainu upaya

In other words, endeavor for material opulence is against the principle of devotional service. Material enjoyment includes activities such as great sacrifices for auspicious activity, charity, austerity, elevation to the higher planetary system, and even living happily within the material world.

Modernized material benefits are like the dust of material contamination. When this dust is agitated by the whirlwind of fruitive activity, it overcomes the heart. Thus the mirror of the heart is covered with dust. There are many desires to perform auspicious and inauspicious activities, but people do not know how life after life they are keeping their hearts unclean. One who cannot give up the desire for fruitive activity is understood to be covered by the dust of material contamination. Karmis generally think that the interaction of fruitive activities can be counteracted by another karma, or fruitive activity. This is certainly a mistaken conception. If one is deluded by such a conception, he is cheated by his own activity. Such activities have been compared to an elephant’s bathing. An elephant may bathe very thoroughly, but as soon as it comes out of the river, it immediately takes some sand from the land and throws it all over its body. If one suffers due to his past fruitive activities, he cannot counteract his suffering by performing auspicious activities. The sufferings of human society cannot be counteracted by material plans. The only way suffering can be mitigated is by Krsna consciousness. When one takes to Krsna consciousness and engages himself in the devotional service of the Lord‑‑beginning with chanting and hearing the glories of the Lord‑‑the cleansing of the heart begins.

Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystical yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities, nor do we give the Lord a chance to sit in our hearts peacefully. Rather, the Lord is simply disturbed by them. Sometimes yogis and jnanis in the beginning take to the chanting of the Hare Krsna maha‑ mantra as a way to begin their various practices. However, when they falsely think that they have attained release from the bondage of material existence, they give up chanting. They do not consider that the ultimate goal is the form of the Lord or the name of the Lord. Such unfortunate creatures are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is. They are described in Bhagavad‑gita in this way

tan aham dvisatah kruran samsaresu naradhaman ksipamy ajasram asubhan asurisv eva yonisu

“Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.” (Bg. 16.19)

The demons are always envious of the Lord and are therefore most mischievous. By His practical example, Sri Caitanya Mahaprabhu has shown us that all the grains of sand must be picked up thoroughly and thrown outside. Sri Caitanya Mahaprabhu also cleansed the outside of the temple, fearing that the grains of sand would again come within.

Srila Bhaktisiddhanta Sarasvati Thakura explains that even though one may become free from the desire for fruitive activity, sometimes the subtle desire for fruitive activity comes into being within the heart. One often thinks of conducting business to improve devotional activity. However, the contamination is so strong that it may later develop into misunderstanding, described as kuti‑nati (faultfinding) and pratisthasa (the desire for name and fame and for high position), jiva‑himsa (envy of other living entities), nisiddhacara (accepting things forbidden in the sastra), kama (desire for material gain) and puja (hankering for popularity). The word kuti‑nati means duplicity. As an example, one may attempt to imitate Srila Haridasa Thakura by living in a solitary place. One’s real desire may be for name and fame‑‑in other words, one thinks that fools will accept one to be as good as Haridasa Thakura just because one lives in a solitary place. These are all material desires. A neophyte devotee is certain to be attacked by other material desires as well‑‑women and money. In this way the heart is again filled with dirty things and becomes harder and harder, like that of a materialist. Gradually one desires to become a reputed devotee or an avatara (incarnation).

The word jiva‑himsa (envy of other living entities) actually means stopping the preaching of Krsna consciousness. Preaching work is described as paropakara, welfare activity for others. Those who are ignorant of the benefits of devotional service must be educated by preaching. If one stops preaching and simply sits down in a solitary place, he is engaging in material activity. If one desires to make a compromise with the Mayavadis, he is also engaged in material activity. A devotee should never make compromises with nondevotees. By acting as a professional guru, mystic yogi or miracle man, one may cheat and bluff the general public and gain fame as a wonderful mystic, but all this is considered to be dust, straw and grains of sand within the heart. In addition, one should follow the regulative principles and not desire illicit sex, gambling, intoxicants and meat.

To give us practical instructions, Lord Sri Caitanya Mahaprabhu cleansed the temple twice. His second cleansing was more thorough. The idea was to throw away all the stumbling blocks on the path of devotional service. He cleansed the temple with firm conviction, as is evident from His using His own personal garments for cleaning. Sri Caitanya Mahaprabhu wanted to see personally that the temple was thoroughly cleansed as clean as marble. Clean marble gives a cooling effect. Devotional service means attaining peace from all disturbances caused by material contamination. In other words, it is the process by which the mind is cooled. The mind can be peaceful and thoroughly cleansed when one no longer desires anything but devotional service.

Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success and the four principles of religious activity (dharma, artha, kama and moksa). All these are like spots on clean cloth. Sri Caitanya Mahaprabhu also wanted to cleanse all these away.

By His practical activity, Sri Caitanya Mahaprabhu informed us how to cleanse our hearts, Once the heart is cleansed, we should invite Lord Sri Krsna to sit down, and we should observe the festival by distributing prasada and chanting the Hare Krsna maha‑mantra. Sri Caitanya Mahaprabhu used to teach every devotee by His personal behavior. Everyone who spreads the cult of Sri Caitanya Mahaprabhu accepts a similar responsibility. The Lord was personally chastising and praising individuals in the course of the cleaning, and those who are engaged as acaryas must learn from Sri Caitanya Mahaprabhu how to train devotees by personal example. The Lord was very pleased with those who could cleanse the temple by taking out undesirable things accumulated within. This is called anartha‑nivrtti, cleansing the heart of all unwanted things. Thus the cieansing of the Gundicamandira was conducted by Sri Caitanya Mahaprabhu to let us know how the heart should be cleansed and soothed to receive Lord Sri Krsna and enable Him to sit within the heart without disturbance.

Srila Rupa Goswami’s padyavali, Sudainya-ukti, verse 59.

namani pranayena te sukrtinam tanvanti tundotsavam
dhamani prathayanti hanta jalada-syamani netranjanam
samani sruti-saskulim muralika jatany alankurvate
kamanivrta-cetasam iha vibho nasapi na sobhate

namani-the names; pranayena-with love; te-of You; sukrtinam-of the saintly devotees; tanvanti-manifest; tunda-for the mouth; utsavam-a jubilant festival; dhamani-the bodily splendor; prathayanti-manifests; hanta-indeed; jalada-of a raincloud;(who gives water) syamani-the dark color; netra-for the eyes; anjanam-ointment; samani-the music; sruti-saskulim-the ears; muralika-from the flute; jatani-produced; alankurvate-decorates; kama-in material sense gratification; anivrta-finding happiness; cetasam-in our hearts; iha-here; vibho-O almighty Lord; na-does not; asa-desire; api-also; nah-to us; sobhate-appear beautiful.

O My Lord! Your holy name has affectionatly manifested a festival in the mouths of pious people. (devotees). Your bodily splendor, like a dark raincloud, are the black ointment for their eyes. The music of Your flute has decorated their ears. But our heart has been occupied with material desires, so, we do not desire to relish this. It does not appear beautiful to us.

Srila Prabodhananda Sarasvati’s Caitanya-Candramrta, verse 49.

Kalah kalair balina indriya‑vairi‑vargah sri‑bhakti‑marga iha kantaka‑koti‑ruddhah
ha ha kva yami vikalah kim aham karomi caitanyacandra yadi nadya krpam karosi

kalah‑the time; kalih‑the age of Kali; balinah‑very strong; indriya‑senses;vairi‑vargah‑enemies; sri-bhakti‑ of devotional service; margah‑the path; iha‑here; kantaka‑of thorns; koti‑with millions; ruddhah‑obstructed; ha‑alas; ha‑alas; kva‑where?; yami‑shall I go; vikalah‑weak and agitated; kim‑what?; aham‑shall I; karomi‑do; caitanyacandra‑ O Lord Caitanyacandra; yadi‑if; na‑not; adya‑now; krpam‑mercy; karosi‑You do;

Now it is the age of Kali. My enemies, the senses, have become very strong. The splendid path of pure devotional service is blocked by millions of brambles. I am weak and agitated. Alas! Alas! Where can I go? O Lord Caitanyacandra, if now You will not give me Your mercy, what can I do?

Srila Rupa Goswami’s astadasa-cchandah-stava verse 11 (part 2)

api spharamode pratipada sudha-koti-madhure purana-gramantar vahati tava lila-rasa-jhare
mano-vatsah patum visaya-visa-garte visati me krpa-yastya turnam damaya tam amum tarnaka-pate

api-although; sphara-intense; amode-sweet fragrance; pratipada-at every moment; sudha-of nectar; koti-millions; madhure-sweetness; purana-of the Puranas; grama-the multitude; antah-within; vahati-flowing; tava-of You; lila-of transcendental pastimes; rasa-of nectar; jhare-in the swift stream; manah-of the mind; vatsah-the calf; patum-to drink; visaya-of material sense happiness; visa-of the poison; garte-in the hole; visati-enters; me-of me; krpa-of mercy; yastya-with the stick; turnam-quickly-damaya-bring under control- tam-it; amum-him; tarnaka-pate-O Lord of the calves.

Although the very sweet nectar stream of Your transcendental pastimes swiftly flows through the Puranas, the calf of my mind has now entered a ditch to drink the poison of material sense happiness. O Lord of the calves, please quickly curb him with Your stick of mercy.
Srimad‑Bhagavatam Canto 7: Chapter Nine, Text 40

jihvaikato ‘cyuta vikarsati mavitrpta sisno ‘nyatas tvag‑udaram sravanam kutascit
ghrano ‘nyatas capala‑drk kva ca karma‑saktir bahvyah sapatnya iva geha‑patim lunanti

jihva‑‑the tongue; ekatah‑‑to one side; acyuta‑‑O my infallible Lord; vikarsati‑‑attracts; ma‑‑me; avitrpta‑‑not being satisfied; sisnah‑‑the genitals; anyatah‑‑to another side; tvak‑‑the skin (for touching a soft thing); udaram‑‑the belly (for various types of food); sravanam‑‑the ear (for hearing some sweet music); kutascit‑‑to some other side; ghranah‑‑the nose (for smelling); anyatah‑‑to still another side; capala‑drk‑‑the restless eyesight; kva ca‑‑somewhere; karma‑saktih‑‑the active senses; bahvyah‑‑many; sa‑patnyah- co‑wives; iva‑‑like; geha‑patim‑‑a householder; lunanti‑‑annihilate.
TRANSLATION

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

PURPORT

The human form of life is meant for God realization, but this process, which begins with sravanam kirtanam visnoh‑‑hearing and chanting of the holy name of the Lord‑‑is disturbed as long as our senses are materially attracted. Therefore devotional service means purifying the senses. In the conditioned state our senses are covered by material sense gratification, and as long as one is not trained in purifying the senses, one cannot become a devotee. In our Krsna consciousness movement, therefore, we advise from the very beginning that one restrict the activities of the senses, especially the tongue, which is described by Srila Bhaktivinoda Thakura as most greedy and unconquerable. To stop this attraction of the tongue, one is authoritatively advised not to accept meat or similar uneatable things nor to allow the tongue to hanker to drink or smoke. Even the drinking of tea and coffee is not permitted. Similarly the genitals must be restricted from illicit sex. Without such restraint of the senses, one cannot make advancement in Krsna consciousness. The only method of controlling the senses is to chant and hear the holy name of the Lord; otherwise, one will always be disturbed, as a householder with more than one wife would be disturbed by them for sense gratification.

Srimad‑Bhagavatam Canto 9: Chapter Nineteen, Text 14

na jatu kamah kamanam upa bhogena samyati havisa krsna‑vartmeva bhuya eva bhivardhate

na‑‑not; jatu‑‑at any time; kamah‑‑lusty desires; kamanam‑‑of persons who are very lusty; upabhogena‑‑by enjoyment of lusty desires; samyati‑‑can be pacified; havisa‑‑by supplying butter; krsna‑vartma‑‑fire; iva‑‑like; bhuyah‑‑again and again; eva‑‑indeed; abhivardhate‑‑increases more and more.
TRANSLATION

As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

Bhagavad‑gita As It Is: Chapter Three, Text 37

sri‑bhagavan uvaca
kama esa krodha esa rajo‑guna‑samudbhavah
mahasano maha‑papma viddhy enam iha vairinam

sri‑bhagavan uvaca‑‑the Personality of Godhead said; kamah‑‑lust; esah‑‑this; krodhah‑‑wrath; esah‑‑this; rajah‑guna‑‑the mode of passion; samudbhavah‑‑born of; maha‑asanah‑‑all‑devouring; maha‑papma‑‑greatly sinful; viddhi‑‑know; enam‑‑this; iha‑‑in the material world; vairinam‑‑greatest enemy.
TRANSLATION

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all‑devouring sinful enemy of this world.
PURPORT

When a living entity comes in contact with the material creation, his eternal love for Krsna is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.
The Supreme Pewrsonality of Godhead expanded Himself into many for His ever‑increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material
creation is created by the Lord to give facility to the conditioned souls to fulfill these lustful propensities, and when completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.

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

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

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

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

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

Pranams
from the Songs of the Vaisnava Acaryas

SRI GURU PRANAMA

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

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

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

SRI RUPA PRANAMA

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

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

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

MANGALACARANA

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

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

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

SRILA PRABHUPADA-PRANATI

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

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

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

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

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

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

SRILA BHAKTISIDDHANTA SARASVATI-PRANATI

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

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

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

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

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

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

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

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

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

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

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

SRILA GAURAKISORA-PRANATI

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

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

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

SRILA BHAKTIVINODA-PRANATI

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

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

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

SRILA JAGANNATHA-PRANATI

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

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

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

SRI VAISNAVA-PRANAMA

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

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

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

SRI GAURANGA-PRANAMA

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

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

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

SRI PANCA-TATTVA-PRANAMA

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

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

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

SRI KRSNA-PRANAMA

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

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

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

SAMBANDHA-ADHIDEVA-PRANAMA

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

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

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

ABHIDHEYA-ADHIDEVA-PRANAMA

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

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

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

PRAYOJANA-ADHIDEVA-PRANAMA

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

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

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

SRI-RADHA-PRANAMA

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

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

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

PANCA-TATTVA MAHA-MANTRA

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

HARE KRSNA MAHA-MANTRA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What is your emptiness quotient today?

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

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

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

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

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

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