Sometimes he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he sings, and sometimes he dances

One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self. 

Purport : 
How one becomes intoxicated in devotional service is very nicely described in the Śrīmad-Bhāgavatam (11.2.40): 
evaḿ-vrataḥ sva-priya-nāma-kīrtyā 
jātānurāgo druta-citta uccaiḥ 
hasaty atho roditi rauti gāyaty 
unmāda-van nṛtyati loka-bāhyaḥ 
"A person engaged in the devotional service of the Lord in full Kṛṣṇa consciousness automatically becomes carried away by ecstasy when he chants and hears the holy name of Kṛṣṇa. His heart becomes slackened while chanting the holy name, he becomes almost like a madman, and he does not care for any outward social conventions. Thus sometimes he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he sings, and sometimes he dances and forgets himself." These are the signs of becoming intoxicated in devotional service. This stage, called the ātmārāma stage, is possible when the Lord bestows His mercy upon a devotee for his advanced devotional activity. It is the highest perfectional stage because one cannot reach it unless one has attained pure love of God. 
Neither formal religious rituals, economic development, sense gratification, nor liberation can compare with this sweet stage of perfection of love of Kṛṣṇa, love of the Supreme Lord. The Caitanya-caritāmṛta (Ādi-līlā 7.97) describes this stage of ecstasy and intoxication as being far above the ecstasy of realizing oneself as Brahman, or the supreme spirit. Lord Caitanya says that the ecstasy of bhakti (love of Godhead) is so vast that it is like an ocean compared to the drop of pleasure derived from understanding oneself as one with Brahman. In all Vedic literature, the highest perfectional stage is said to be the state of intoxication of devotional service. It is not achieved by ordinary persons, the nondevotees. 

Source : http://dinesh-krsna.blogspot.in/2015/06/sometimes-he-laughs-sometimes-he-weeps.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+blogspot/krsna+(Krishna-Bhakti+Yoga)

This morning I was reading from Srila Prabhupada’s Srimad Bhagavatam:

…Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one’s sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.(from purport SB 1.17.10-11)

Full text and purport

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto One, Chapter 17, Text 10-11

yasya rāṣṭre prajāḥ sarvās
trasyante sādhvy asādhubhiḥ
tasya mattasya naśyanti
kīrtir āyur bhago gatiḥ

eṣa rājñāṁ paro dharmo
hy ārtānām ārti-nigrahaḥ
ata enaṁ vadhiṣyāmi
bhūta-druham asattamam

yasya—one whose; rāṣṭre—in the state; prajāḥ—living beings; sarvāḥ—one and all; trasyante—are terrified; sādhvi—O chaste one; asādhubhiḥ—by the miscreants; tasya—his; mattasya—of the illusioned; naśyanti—vanishes; kīrtiḥ—fame; āyuḥ—duration of life; bhagaḥ—fortune; gatiḥ—good rebirth; eṣaḥ—these are; rājñām—of the kings; paraḥ—superior; dharmaḥ—occupation; hi—certainly; ārtānām—of the sufferers; ārti—sufferings; nigrahaḥ—subduing; ataḥ—therefore; enam—this man; vadhiṣyāmi—I shall kill; bhūta-druham—revolter against other living beings; asat-tamam—the most wretched.

TRANSLATION

O chaste one, the king’s good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.

PURPORT

When there is some disturbance caused by wild animals in a village or town, the police or others take action to kill them. Similarly, it is the duty of the government to kill at once all bad social elements such as thieves, dacoits and murderers. The same punishment is also due to animal-killers because the animals of the state are also the prajā. Prajā means one who has taken birth in the state, and this includes both men and animals. Any living being who takes birth in a state has the primary right to live under the protection of the king. The jungle animals are also subject to the king, and they also have a right to live. So what to speak of domestic animals like the cows and bulls.

Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one’s sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.

The illusioned king or executive head, even though sometimes advertised as a great philosopher and learned scholar, will allow slaughterhouses in the state without knowing that torturing poor animals clears the way to hell for such foolish kings or executive heads. The executive head must always be alert to the safety of the prajās, both man and animal, and inquire whether a particular living being is harassed at any place by another living being. The harassing living being must at once be caught and put to death, as shown by Mahārāja Parīkṣit.

The people’s government, or government by the people, should not allow killing of innocent animals by the sweet will of foolish government men. They must know the codes of God, as mentioned in the revealed scriptures. Mahārāja Parīkṣit quotes here that according to the codes of God the irresponsible king or state executive jeopardizes his good name, duration of life, power and strength and ultimately his progressive march towards a better life and salvation after death. Such foolish men do not even believe in the existence of a next life.

While commenting on this particular verse, we have in our presence the statement of a great modern politician who has recently died and left his will, which discloses his poor fund of knowledge of the codes of God mentioned by Mahārāja Parīkṣit. The politician was so ignorant of the codes of God that he writes: “I do not believe in any such ceremonies, and to submit to them, even as a matter of form, would be hypocrisy and an attempt to delude ourselves and others… I have no religious sentiment in the matter.”

Contrasting these statements of a great politician in the modern age with those of Mahārāja Parīkṣit, we find a vast difference. Mahārāja Parīkṣit was pious according to the scriptural codes, whereas the modern politician goes by his personal belief and sentiments. Any great man of the material world is, after all, a conditioned soul. He is bound by his hands and feet by the ropes of material nature, and still the foolish conditioned soul thinks of himself as free to act by his whimsical sentiments. The conclusion is that people in the time of Mahārāja Parīkṣit were happy, and the animals were given proper protection because the executive head was not whimsical or ignorant of God’s law. Foolish, faithless creatures try to avoid the existence of the Lord and proclaim themselves secular at the cost of valuable human life. The human life is especially meant for knowing the science of God, but foolish creatures, especially in this age of Kali, instead of knowing God scientifically, make propaganda against religious belief as well as the existence of God, even though they are always bound by the laws of God by the symptoms of birth, death, old age and disease.

Source : https://theharekrishnamovement.org/2016/08/28/animal-rights/

Ever since I was a small child, I have been attracted to the statue of Buddha. Don’t know why, but I had a statue of Buddha in my bedroom, and it was a Christian home. I didn’t really know about Krishna then or who the Buddha was…but I was so attracted to everything Eastern. As I learned latter in life Buddha was actually an incarnation of Krsna. “From the Bhāgavatam we understand that Lord Buddha is the incarnation of Kṛṣṇa who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas.” (from purport Bg 4.7)

The Four Noble Truths & The Eightfold Path

The Four Noble Truths

The Buddha’s first sermon after his Enlightenment centered on the Four Noble Truths, which are the foundation of Buddhism. The truths are:

The truth of suffering (dukkha)
The truth of the cause of suffering (samudaya)
The truth of the end of suffering (nirhodha)
The truth of the path that frees us from suffering (magga)

Let’s look at one truth at a time.

1 The Truth of Suffering

The First Noble Truth often is translated as “Life is suffering.” Many people new to Buddhism tune out as soon as they hear this. But the Pali word dukkha also refers to anything that is temporary, conditional, or compounded of other things. Even something precious and enjoyable is dukkha, because it will end.

Related to the nature of life is the nature of self. Are we not also temporary, conditional and compounded of many parts? We can understand that life is impermanent but are we, also, impermanent? The Buddha taught that before we can understand life and death we must understand the self.

2 The Truth of the Cause of Suffering

The Second Noble Truth teaches that the cause of suffering is craving or thirst (tanha). We continually search for something outside ourselves to make us happy. But no matter how successful we are, we never remain satisfied.

The Buddha taught that this thirst grows from ignorance of the self. We go through life grabbing one thing after another to get a sense of security about ourselves. We attach not only to physical things, but also to ideas and opinions about ourselves and the world around us. Then we grow frustrated when the world doesn’t behave the way we think it should and our lives don’t conform to our expectations.

The Buddha’s teachings on karma and rebirth are closely related to the Second Noble Truth.

3 The Truth of the End of Suffering

The Buddha’s teachings on the Four Noble Truths are sometimes compared to a physician diagnosing an illness and prescribing a treatment. The first truth tells us what the illness is, and the second truth tells us what causes the illness. The Third Noble Truth holds out hope for a cure.

The Buddha taught that through diligent practice, we can put an end to craving. Ending the hamster-wheel chase after satisfaction is enlightenment (bodhi, “awakened”). The enlightened being exists in a state called Nirvana.

4 The Truth of the Path That Frees Us From Suffering

In the Fourth Noble Truth, the Buddha as physician prescribes the treatment for our illness: The Eightfold Path. Unlike in many other religions, in Buddhism there is no particular benefit to merely believing in a doctrine. Instead, the emphasis is on living the doctrine and walking the path.

The Eightfold Path

The Eightfold Path of Buddhism is the means by which enlightenment may be realized. The historical Buddha first explained the Eightfold Path in his first sermon after his enlightenment.

Most of the Buddha’s teachings deal with some part of the Path.You might think of it as an outline that pulls all the Buddha’s teachings together.

The Eightfold Path is:

1 Right View or Right Understanding, insight into the true nature of reality.
2 Right Intention, the unselfish desire to realize enlightenment.
3 Right Speech, using speech compassionately.
4 Right Action, ethical conduct; manifesting compassion.
5 Right Livelihood, making a living through ethical and non-harmful means.
6 Right Effort, cultivating wholesome qualities; releasing unwholesome qualities.
7 Right Mindfulness, whole body-and-mind awareness.
8 Right Concentration, meditation or some other dedicated, concentrated practice.

More on Lord Buddha from the vedic perspective:

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto One, Chapter 3, Text 24

tataḥ kalau sampravṛtte
sammohāya sura-dviṣām
buddho nāmnāñjana-sutaḥ
kīkaṭeṣu bhaviṣyati

tataḥ—thereafter; kalau—the age of Kali; sampravṛtte—having ensued; sammohāya—for the purpose of deluding; sura—the theists; dviṣām—those who are envious; buddhaḥ—Lord Buddha; nāmnā—of the name; añjana-sutaḥ—the son of Añjana; kīkaṭeṣu—in the province of Gayā (Bihar); bhaviṣyati—will take place.

TRANSLATION

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjana, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

PURPORT

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayā (Bihar) as the son of Añjana, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gītā a comment has been made on such foolish scholars (avipaścitaḥ). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner.

Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.
To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal killing. The animal killers are dangerous elements on the path going back to Godhead. There are two types of animal killers. The soul is also sometimes called the “animal” or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal killers.
Mahārāja Parīkṣit said that only the animal killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal killing as above mentioned. It is nonsensical to say that animal killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyāsīs have sprung up by the grace of Kali-yuga who preach animal killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiṁsā was propagated not only in India but also outside the country.

Technically Lord Buddha’s philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviṣa, or the demons who are always envious of the devotees of Godhead, try to support cow killing or animal killing from the pages of the Vedas, and this is now being done by the modernized sannyāsīs. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiṣṇava ācārya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Śaṅkarācārya) to establish the authority of the Vedas. Therefore both Lord Buddha and Ācārya Śaṅkara paved the path of theism, and Vaiṣṇava ācāryas, specifically Lord Śrī Caitanya Mahāprabhu, led the people on the path towards a realization of going back to Godhead.

We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiṁsā cult.

Śrīmad-Bhāgavatam was composed just prior to the beginning of the age of Kali (about five thousand years ago), and Lord Buddha appeared about twenty-six hundred years ago. Therefore in the Śrīmad-Bhāgavatam Lord Buddha is foretold. Such is the authority of this clear scripture. There are many such prophecies, and they are being fulfilled one after another. They will indicate the positive standing of Śrīmad-Bhāgavatam, which is without trace of mistake, illusion, cheating and imperfection, which are the four flaws of all conditioned souls. The liberated souls are above these flaws; therefore they can see and foretell things which are to take place on distant future dates.

Source : https://theharekrishnamovement.org/2016/08/28/happiness/

Below is the transcription of a lecture Srila Prabhupada gave on September 18, 1969 in London, on the occasion of the appearance anniversary of Srimati Radharani.

Prabhupāda: (chants maṅgalācaraṇa prayers) Today is birth, appearance day of Śrīmatī Rādhārāṇī, Rādhāṣṭamī. Fifteen days after Kṛṣṇa’s birth, Rādhārāṇī appeared. (pause) Rādhārāṇī is Kṛṣṇa’s pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ.

The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature. Parāsya śaktir vividhaiva śruyate. Na tasya kāryaṁ karaṇaṁ ca vidyate. The Supreme Lord has nothing to do personally. Na tasya kāryam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head; personally, he has nothing to do. Because he has got so many assistants, secretaries, that personally he hasn’t got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something? No. He has got many assistants. Sarvataḥ pāṇi-pādas tat. In the Bhagavad-gītā: “He has got everywhere His hands and legs.” You’ll find Kṛṣṇa, He has nothing to do. He’s simply engaged in enjoyment with gopīs and Rādhārāṇī. He’s not engaged in killing the demons. When Kṛṣṇa kills the demons He’s Vasudeva Kṛṣṇa; He’s not original Kṛṣṇa. Kṛṣṇa expands Himself. First expansion is Baladeva. From Baladeva—Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva. So by the Vāsudeva feature He acts in Mathurā and Dvārakā. But Kṛṣṇa in His original feature, He remains in Vṛndāvana. One of the greatest fiction writers in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā, and Kṛṣṇa of Mathurā, They’re different persons. Kṛṣṇa (is) the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). Advaita. Although ananta-rūpam, still, He’s ādyaṁ purāṇa-puruṣam, advaita. There is no such distinction.

So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahman. Brahman, Paramātmā, then Paraṁ Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman. Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he’s realizing the Absolute Truth as impersonal Brahman. And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramātmā. Paramātmā is situated in everyone’s heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati (Bg. 18.61). That feature, Paramātmā feature. Aṇḍantara-sthaṁ paramānu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That Paramātmā feature is one expansion of Kṛṣṇa. It is stated in the Bhagavad-gītā, athavā bahunaitena kiṁ jñātena tavārjuna ekāṁṣena viṣṭabhyāham. Ekāṁṣena. When Kṛṣṇa and Arjuna was trying to understand about different potential existence of Kṛṣṇa, so He explained in the Twelfth Chapter, “I am this. Amongst them, I am this. Amongst them…” Like that. And He concluded that “How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing.” Ekāṁṣena sthito jagat. Jagat. This material world is existing on one plenary portion of Kṛṣṇa. And Kṛṣṇa enters, aṇḍāntara-sthaṁ paramānu-cayāntara-stham, He enters within this universe. Without His entering, this universe cannot exist. Just like without the spirit soul’s entering within this body, this body cannot exist. As soon as the spirit soul goes out, immediately the body’s useless. However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing. Similarly, because Kṛṣṇa enters within this universe, therefore the universe has value. Otherwise it is simply a lump of matter; it has no value. Ekāṁṣena sthito jagat.

So try to understand Kṛṣṇa. And when Kṛṣṇa want to enjoy, what kind of enjoyment that shall be? Try to understand this point. Kṛṣṇa is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be? That is to be understood. Rādhā-kṛṣṇa… Therefore Svarūpa Dāmodara Gosvāmī has written a verse, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ. The loving affairs of Rādhā and Kṛṣṇa is not ordinary, these material loving affairs, although it appears like that. But one who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhāḥ. Mūḍha, rascals, fools, they understand Kṛṣṇa as ordinary man. As soon as we take Kṛṣṇa as one of us… Mānuṣīṁ tanum āśritāṁ, paraṁ bhāvam ajānantaḥ. These rascals, they do not know paraṁ bhavam. They try to imitate Kṛṣṇa’s līlā, rāsa-līlā. There are many rascals. So these things are going on. There is no understanding of Kṛṣṇa. To understand Kṛṣṇa is very difficult.

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ (Bg. 7.3)

Out of millions of persons, one may try to make his life perfect. Everyone is working like animal. There’s no question of perfection of life. The animal propensities: eating, sleeping, mating and defending… So everyone is engaged like animals. They have no other business, just like animal, hogs, dogs, whole day and night working: “Where is stool? Where is stool?” And as soon as he gets some stool, gets some fat, “Where is sex? Where is sex?” No consideration of mother or sister. This is hog’s life.

So human life is not meant for hog civilization. So modern civilization is hog civilization, although it is polished with shirt and coat. So, we shall try to understand. This Kṛṣṇa consciousness movement is for understanding Kṛṣṇa. For understanding Kṛṣṇa, it requires little labor, austerity, penance. Tapasya brahmacāryeṇa śamena damena ca. Tapasya. One has to undergo tapasya; brahmacārya, celibacy. Tapasya. Brahmacārya means stopping sex life or controlling sex life. Brahmacārya. Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacārī, celibacy. Not that modern days, the schools, boys and girls, ten years, twelve years, they’re enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost. So without becoming brahmacārī, nobody can understand spiritual life. Tapasya brahmacāryeṇa śamena damena ca. Śama means controlling the senses, controlling the mind; damena, controlling the senses; tyāgena; śaucena, cleanliness; tyāga, tyāga means charity. These are the processes for understanding oneself, self- realization. But in this age it is very difficult to undergo all these processes. Practically it is impossible. Therefore Lord Caitanya, Kṛṣṇa Himself, has made Himself easily available by one process:

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā (Adi 17.21)

In this age, Kali-yuga… Kali-yuga is considered to be the most fallen age. We are thinking that we are making very much advance, but it is the most fallen age. Because people are becoming like animals. As the animals have no other interest than four principles of bodily necessities—eating, sleeping, mating and defending—so in this age people are interested with four principles of bodily want. They have no information of the soul, neither they are prepared to realize what is soul. That is the defect of this age. But human form of life is especially meant for realizing himself, “What I am?” That is the mission of human life. Athāto brahma jijñāsā. This life is meant for inquiring about Brahman. Brahman, Paramātmā, Bhagavān. These inquiries should be there. Jijñāsu. They are called jijñāsu, brahma- jijñāsa, jijñāsu, inquiry. As we inquire every morning, “What is the news today?” Immediately we pick newspaper. That inquisitiveness is there. But we are inquiring very base things only. There is no desire to inquire about the highest possibility, brahma-jñāna. That is the lack of this modern civilization. Inquiring how to earn money: divā cārthehayā rājan kuṭumba-bharaṇena vā (SB 2.1.3) Not only in this age… In this age it has become the principal factor, but in this material world everyone is engaged simply for these bodily necessities of life. Nidrayā hṛiyate naktam: at night they sleep very sound sleep, snoring. Or sex life. Nidrayā hṛiyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3). In this way they’re wasting time. And at daytime, divā cārthehayā rājan… And during daytime, “Where is money? Where is money? Where is money?” Artha ihāya. Kuṭumba- bharaṇena vā. And as soon as one gets money, then how to purchase things for family, that’s all. Shopping, storing. This is the engagement of materialistic life. Out of that, one who is actually intelligent… Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3). Out of many such foolish persons engaged in sleeping, mating, earning money, and providing family with nice apartment and food… This is the general occupation. So out of many thousands of men like that, one is inquisitive how to make perfect this human form of life. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.

Siddhaye. Siddhi means perfection. So this life is meant for perfection. What is perfection? Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection. Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tāpa-yantanaḥ. So this is called mukti, or liberation, from the misera… Ātyantika-duḥkha-nivṛttiḥ. Duḥkha, duḥkha means distress. So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduḥ. They do not know. Na te viduḥ svārtha- gatiṁ hi viṣṇum (SB 7.5.31). One can be out of distress when he approaches Viṣṇu. Tad viṣṇuṁ paramaṁ padaṁ sada paśyanti sūrayaḥ. Tad viṣṇoḥ paramaṁ padam. The Viṣṇu planet… Just like here in the material world they’re trying to go to the moon planet, but these foolish people do not know what they’ll gain even they go to the moon planet. It is one of the material planets. Kṛṣṇa has already said in the Bhagavad-gītā, abrahma-bhuvanāl lokān. What to speak of this moon planet—it is very near—even if you go to the topmost planet, which is known as Brahmaloka… That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there. You are simply trying to go to the nearest planet. That is also failure. So what is your scientific improvement? But there is possibility. Ā-brahma-bhuvanāl lokān. You can go. The material scientists’ calculation is that if one goes forward for forty thousands of years in the light speed, light- year speed, then one can approach the topmost planet of this material world. So at least in the modern scientific calculation, it is impossible. But one can go; there is process. That we have tried to explain in our small booklet Easy Journey to Other Planets. By yogic process one can go any planet he likes. That is the yogic perfection. When a yogi becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogi thinks himself that he has made himself perfect to travel to any planet he likes. That is perfection of yoga practice.

So, these are the perfection of life, not that teeny, floating sputnik. (laughter) They do not know what is perfection of life. You can go anywhere. A living entity’s name is sarva-gaḥ. Sarva-gaḥ means “one who can go anywhere he likes.” Just Nārada Muni. Nārada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. There is possibility. There was a Durvāsā Muni, great yogi. Within one year he traveled all over the universe and went to Viṣṇuloka and again came back. That is recorded in the history. So these are the perfections of life. And how these perfection can be attained? By understanding Kṛṣṇa. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. The Upaniṣad says, if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such a nice thing.

So today, this evening, we are talking about Rādhāṣṭamī. We are trying to understand the chief potency of Kṛṣṇa. Rādhārāṇī is the pleasure potency of Kṛṣṇa. As we understand from Vedic literature, Kṛṣṇa has many varieties of potencies. Parāsya śaktir vividhaiva śruyate. Just like the same example, as a big man has got many assistants and secretaries so that he hasn’t got to do anything personally, simply by his will everything is done, similarly, the Supreme Personality of Godhead has got varieties of energies, and everything is being done so nicely. Just like this material energy. This material world, where we are now living… This is called material energy. Bahir-aṅga-śakti. The Sanskrit name is bahir-aṅga, external energy of Kṛṣṇa. So how nicely it is being done, everything in the material energy. That is also explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (Bg. 9.10) “Under My superintendence the material energy is working.” The material energy is not blind. It is… On the background there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ (Bg. 9.10). Prakṛti means this material energy. Similarly… This is external energy. Similarly, there is another energy, which is internal energy. By the internal energy the spiritual world is being manifested. Parās tasmāt tu bhavaḥ anyaḥ (Bg. 8.20) Another energy, parā, superior, transcendental, the spiritual world. As this material world is being manipulated under the external energy, similarly, the spiritual world is also conducted by the internal potency. That internal potency is Rādhārāṇī.

Rādhārāṇī…, today is Rādhārāṇī’s appearance day. So we should try to understand Rādhārāṇī’s feature. Rādhārāṇī is the pleasure potency, hlādinī-śakti. Ānandamayo ’bhyāsāt. In the Vedānta-sūtra the Absolute Truth is described as ānandamaya, always in pleasure potency. That ānandamaya potency… Just like ānanda. When you want ānanda, pleasure, you cannot have it alone. Alone, you cannot enjoy. When you are in the circles of friend or family or other associates, you feel pleasure. Just like I am speaking. The speaking is very pleasing when there are many persons here. I cannot speak alone here. That is not ānanda. I can speak here at night, dead of night, nobody here. That is not ānanda. Ānanda means there must be others. So because Kṛṣṇa, the Absolute Truth, is ānandamaya, therefore eko bahu syām, He has become many. We are also Kṛṣṇa’s part and parcel, to give pleasure to Kṛṣṇa. And the chief pleasure potency is Rādhārāṇī.

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvo (purā) deha-bhedo-gatau tau caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam (Cc. Adi 1.5)

So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (Bg. 10.12) So Kṛṣṇa is Param Brahman. So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment. He becomes sannyāsī. Ahaṁ brahmāsmi. Just to understand that he is in Brahman realization. So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material? No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood. For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.

So when the Param Brahman… First of all, the Param Brahman information is not there in this material world. Little Brahman information is there. Or little Paramātmā information is there. But not Param Brahman, or Bhagavān, information. Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3). Siddhaye means to understand Brahman or Paramātmā. But out of many such persons who have realized Brahman and Paramātmā, hardly a person can know Kṛṣṇa. And that… First of all… [break] …what we can understand about Kṛṣṇa’s pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs? Similarly, if we do not understand Kṛṣṇa, how we can understand how Kṛṣṇa is enjoying? That is not possible. But the Gosvāmīs, they’re giving us information what is the pleasure potency of Kṛṣṇa. That is Śrīmatī Rādhārāṇī.

So we have described about the Rādhā-Kṛṣṇa loving affairs in our Teachings of Lord Caitanya in page 264. If you have got this book, you can read it, how the reciprocation of loving affairs of Rādhā- Kṛṣṇa is there, transcendental. So our today prayer to Rādhārāṇī… We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means “all-attractive.” But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attractive (attractor) of Kṛṣṇa. So what is the position of Śrīmatī Rādhārāṇī? We should try to understand this day and offer our obeisances to Rādhārāṇī. Rādhe vṛndāvaneśvarī.

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

Our business is “Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You.”

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

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

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (Bg. 7.3)

If you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī’s quality. Even Kṛṣṇa, although He says vedāhaṁ samatītāni, “I know everything,” still, He fails to understand Rādhārāṇī. Rādhārāṇī is so great. He says that… Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī. Kṛṣṇa thought that “I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī. Why?” This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand. But still, we can discuss from the śāstra. When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalitam. Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī. As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī’s position, always feeling the separation.

The Gosvāmīs, they also, when they were in Vṛndāvana, they never said that “I have seen Kṛṣṇa.” Although they were the most perfect, they never said that “I have seen Kṛṣṇa.” Their prayers were like this: he rādhe! vraja-devīke! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devīke! ca. Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana. So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devīke! ca lalite! he nanda- suno! kutaḥ: “Where, Rādhārāṇī, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa? Where you are, all?” They were searching after. They never said, “I have seen Kṛṣṇa dancing with the gopīs. Last night I saw.” (laughter) This is sahajiyā. This is not mature devotee. This is called… They are called sahajiyā. They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. No. The Gosvāmīs do not teach us like that. They’re searching after. He rādhe! vraja-devīke! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ: “Are you there under the Govardhana Hill or on the banks of the Yamunā?” Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau. Their business was crying like this, “Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī? Where You are, Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?” Ghoṣantāv iti sarvato vraja-pure. So throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu- yugau śrī-jīva-gopālakau.

So we have to follow the footprints of the Gosvāmīs, how to search out Kṛṣṇa and Rādhārāṇī, Vṛndāvana, or within your heart. That is the process of Caitanya Mahāprabhu’s bhajana: feeling of separation, vipralambha, vipralambha-sevā. Just like Caitanya Mahāprabhu, feeling the separation of Kṛṣṇa, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, “We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā.” No, not like that. Feel the separation. The more you feel separation from Kṛṣṇa, you should understand that you are advancing. Don’t try to see Kṛṣṇa artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya. Because with our material eyes we cannot see Kṛṣṇa. Ataḥ śrī-kṛṣṇa- nāmādi na bhaved grāhyam indriyaiḥ [BRS. 1.2.234] With our material senses we cannot see Kṛṣṇa, we cannot hear about Kṛṣṇa’s name. But sevonmukhe hi jihvādau. When you engage yourself in the service of the Lord… Where the service begins? Jihvādau. The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. Sevonmukhe hi jihvādau. If you begin service through your tongue… How? Chant Hare Kṛṣṇa. Use your tongue. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And take Kṛṣṇa prasādam. The tongue has got two business: to articulate sound, Hare Kṛṣṇa; and take prasādam. By this process you’ll realize Kṛṣṇa.

Devotee: Haribol!

Prabhupāda: Don’t try to see Kṛṣṇa. You cannot see Kṛṣṇa with your material eyes. Neither you can hear about Him with your material ears. Neither you can touch. But if you engage your tongue in the service of the Lord, then He’ll reveal Himself to you: “Here I am.” That is wanted. So feel separation of Kṛṣṇa just like Rādhārāṇī, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord; then, one day, when you are mature, you’ll see Kṛṣṇa eye to eye.

Thank you very much.

Devotees: Haribol! All glories to His Divine Grace! (offer obeisances) (end)

Source : http://www.dandavats.com/?p=13070

It was first time Janmastami was celebrated at Gaya Gandhi Maidan. More than 10,000 people attended the festival, from 5 PM to night 2 AM. Prasadam was distributed profusely to all the attendants. Hg Rambhadra Prabhu, (Director, IYF- Bihar & Jharkhand) delivered a  lecture. He highlighted Lord Krishna as the Supreme Personality of Godhead quoting from scriptures such as Bhagavad Gita and Srimad Bhagavatam. 

 A drama entitled ‘Advent of Lord Krishna’ was performed. It was followed by aarti, abhishek etc. 136 ekadasi bhoga was offered to Lord though it was planned to offer 108. District Magistrate Gaya- Mr. Kumar Ravi, Assistant Superintendent of Police, Operation Gaya- Manoj Yadav were the guests of honor. 

There was a significant support provided by Mr Ramchandra Yadav, Director of Sri Krishna Janmastami Mahotsav Committee, in organisation of the festival.

Photo Gallery Click here

Source : http://www.dandavats.com/?p=30885

Bhaktivedanta Manor’s spectacular Janmashtami festival attracts over 70,000 pilgrims to celebrate the birth of Lord Krishna on earth 5000 years ago. The festival demonstrates the spiritual variety of India’s ancient Vedic culture in all its glory.
On arrival, visitors walk through the newly completed ‘New Gokul’ complex, Europe’s largest cow protection project, as they make their way to the colourful festival site. At the site, the main marquee stages cultural dances and musical extravaganzas. Over 50,000 pilgrims also eagerly queue in anticipation to greet Sri Sri Radha Gokulananda, the temple Deities, in the Manor’s exquisitely decorated shrine. Even the queue itself is a spiritual experience, as it makes its way along a flowered walk-way around the Manor’s lake, with pilgrims admiring the illuminated displays of Krishna’s pastimes.
Throughout the day, kitchen staff is working solidly, preparing no less than 50,000 plates of prasadam (sacred vegetarian food) that is distributed freely to all pilgrims. A dedicated children’s area features a mini ‘main marquee’ where children perform carefully prepared shows and dances. An array of stalls and exhibits display spiritual art and literature, while there are also themed marquees providing lifestyle tips, such as a cruelty-free diet and a reduced environmental footprint.

Source : http://www.dandavats.com/?p=30836

Attention! Don’t go down to the banks of the Yamuna and hear Krishna’s flute!
The Flute Player of Vrindavan: Srimati Radharani, the eternal divine consort of Sri Krishna, is known as the Queen of Vrindavan. Vrindavan is where Krishna loves to be, because of Her love – and the love of all those who live there.
Vrindavan is at the center of the lotus of the spiritual world – no place is sweeter or more beautiful because it is saturated in the purest, most intimate love for Krishna. It is there that every word is a song, and every step is a dance. And the flute is Krishna’s constant companion.
As we approach Radhastami we can relish Vrindavan and Radharani’s love for Krishna and be inspired to seek shelter and inspiration there. It is asked – As Krishna plays the flute to call Radharani, why is He still playing His flute on the altar if Radha is standing beside Him. Who is He calling? It is answered that He plays the flute to call all of us.
Don’t go down to the banks of the Yamuna
and hear Krishna’s flute
for your life will never be the same
The bamboo flute causes rivers to flow backwards,
stones to melt, and animals to stand still,
Some tunes call the cows home and others,
especially the fifth note, pulls the hearts of the gopis
to the dark forest, to meet their Lord
and they dance and dance until the sun comes up
and then curse the sun and run home
brimming with love and happiness
The flute calls all of us
If we listen, if we allow ourselves to hear
It is softer than breath, and quieter than a heartbeat
It is hidden deep within the sacred names of Krishna,
Just try to hear yourself chant sincerely, Prabhupada said
Trust the mantra to lead us to the right place
To bring us to life – in love, in service, in essence
In relationship with Krishna.

Source : http://www.dandavats.com/?p=30834

Srila Prabhupada and ISKCON after Fifty Years

Srila Prabhupada’s disciple Dhananjaya Dasa told me that at his initiation Srila Prabhupada said, “Dhananjaya means ‘winner of wealth,’” and added, moving his arms all around, “Money is flying in all directions—you simply have to learn the art of catching it.”

The next morning, Dhananjaya raised a question related to a purport he had read in Prabhupada’s Srimad-Bhagavatam (1.12.33):

“Maharaja Marutta: . . . [He] conducted one sacrifice called Sankara-yajna by which the Lord was so satisfied that He was pleased to hand over to him the charge of a mountain peak of gold. This peak of gold is somewhere in the Himalaya Mountains, and modern adventurers may try to find it there.”

“Srila Prabhupada,” Dhananjaya asked, “Is it true that there is mountain peak in the Himalayas made of solid gold?”

“Yes, there is such a peak.”

“Do you know where it is?”

“Why do you want to know?” Prabhupada asked.

Dhananjaya perceived that ISKCON was not doing well financially, and so he said, “Well, if you tell me where it is, I’ll get a rucksack [back pack] and a special hammer and chisel and go to the top of that mountain, hack away at the gold, fill up the rucksack, and come down, and then we can use that gold in Krsna’s service. So would you let me know where that mountain peak is?”

“No,” Prabhupada replied.

“Why not?” Dhananjaya asked.

“That would become too controversial,” Prabhupada said. Then he added, “Actually, more valuable than gold are devotees. You should make devotees.”

Dhananjaya took that instruction to heart and has always tried to make devotees—and along with making devotees, keeping devotees. Naturally, if we gain some wealth, we don’t want to lose it—we want to preserve it and increase it.

As Srila Prabhupada wrote, “It is better to maintain a devotee than to try to convince others to become devotees. It is the duty of the GBC to maintain the devotees, keep them in the highest standard of Krishna consciousness, and give them all good instruction, and let them go out and preach for making more devotees. Your first job should be to make sure that every one of the devotees in your zone of management is reading regularly our literatures and discussing the subject matter seriously from different angles of seeing, and that they are somehow or other absorbing the knowledge of Krishna consciousness philosophy. If they are fully educated in our philosophy and if they can get all of the knowledge and study it from every viewpoint, then very easily they will perform tapasya, or renunciation, and that will be their advancement in Krishna consciousness. So first thing is to instruct all of your temple presidents and the other devotees to read daily, just as we have done in our morning class in Los Angeles . . . reading one sloka each morning in Sanskrit and reciting it all together and then discussing it thoroughly by seeing different new things. So you introduce this system and train the devotees first. Don’t be too much concerned for the time being with nondevotees. Now we must fix up what devotees we have got in the knowledge of Krishna consciousness; then we will succeed. What good are many, many devotees if none of them are knowledgeable?” (Letter to Satsvarupa, June 16, 1972)

In a similar vein, Srila Prabhupada wrote, “So I want you leaders especially to become very much absorbed in the philosophy of Bhagavad-gita, Srimad-Bhagavatam, and become yourselves completely convinced and free from all doubt. On this platform you shall be able to carry on the work satisfactorily, but if there is lack of knowledge, or if there is forgetfulness, everything will be spoiled in time. So especially you must encourage the students to read our books throughout the day as much as possible, and give them all good advice how to understand the books, and inspire them to study the things from every point of view. In this way, by constantly engaging our tongues in the service of the Lord, either by discussing His philosophy or by chanting Hare Krishna, the truth is that Krishna Himself will reveal Himself to us and we shall understand how to do everything properly. Now we have got so many students and so many temples, but I am fearful that if we expand too much in this way we shall become weakened and gradually the whole thing will become lost. Just like milk. We may thin it more and more with water for cheating the customer, but in the end it will cease to be any longer milk. Better to boil the milk now very vigorously and make it thick and sweet, that is the best process. So let us concentrate on training our devotees very thoroughly in the knowledge of Krishna consciousness from our books, from tapes, by discussing always, and in so many ways instruct them in the right propositions.” (Letter to Hansaduta, June 22, 1972)

Srila Prabhupada has a disciple named Tusta Krsna Dasa, who had been a follower of Sai in Hawaii and had joined ISKCON when Sai, along with other followers, had come to surrender to Srila Prabhupada. Prabhupada initiated Sai as Siddhasvarupa Dasa, and Tusta Krsna eventually came to serve in Bombay, where he met and engaged with Mr. Nair, who eventually tried to cheat Srila Prabhupada and committed many grievous offenses against him, the Deities Sri Sri Radha-Rasabihari, and the devotees. In response to a letter from Tusta Krsna, Prabhupada wrote,

“Your next question, after leaving this material realm does the devotee remain forever with his spiritual master? The answer is yes. But I think you have got some mistaken idea in this connection. You speak of pure devotee, that he is saktyavesa avatara, that we should obey him only—these things are the wrong idea. If anyone thinks like that, that a pure devotee should be obeyed and no one else, that means he is a nonsense. We advise everyone to address one another as Prabhu. Prabhu means master, so how the master should be disobeyed? Others, they are also pure devotees. All of my disciples are pure devotees. Anyone sincerely serving the spiritual master is a pure devotee; it may be Siddhasvarupa or others, a-Siddhasvarupa [the Sanskrit prefix a means “not”]. This must be very clearly stated. It is not that only your Siddhasvarupa is a pure devotee and not others. Do not try to make a faction. Siddhasvarupa is a good soul. But others should not be misled. Anyone who is surrendered to the spiritual master is a pure devotee—it doesn’t matter if Siddhasvarupa or non-Siddhasvarupa. Amongst ourselves one should respect others as Prabhu, master—one another. As soon as we distinguish here is a pure devotee, here is a non-pure devotee, that means I am a nonsense. Why you only want to be in the spiritual sky with Siddhasvarupa? Why not all? If Siddhasvarupa can go, why not everyone? Siddhasvarupa will go, you will go, Syamasundara will go, all others will go. We will have another ISKCON there. Of course, Mr. Nair must stay.” (Letter to Tusta Krsna, December 14, 1972)

Another ISKCON in the spiritual sky—what would that be like? The supreme spiritual planet has different sections. In one, Sri Krsna Caitanya’s pastimes are taking place, and in another, Lord Krsna’s pastimes. “This Krsna consciousness movement is for approaching Radha-Krsna,” Srila Prabhupada said, “to be associated with the Supreme Lord in His sublime pleasure dance. That is the aim of Krsna consciousness, . . . to enter into the dancing party of Radha-Krsna.” (Lecture on the song Nitai-Pada-Kamala, December 21, 1968, Los Angeles)

In his letter to Tusta Krsna, after saying that we will have another ISKCON in the spiritual sky, Srila Prabhupada added, “And if somebody does not go, then I shall have to come back to take him there.” In other words, every one of Srila Prabhupada’s followers is meant to meet him in the spiritual sky and serve him eternally; and when we do meet him, we’ll find that his other followers are also there, and thus our relationships with one another are also eternal, through Srila Prabhupada.

Later, another of Srila Prabhupada’s disciples, Upendra Dasa wrote him, “There are times when I take all my relationships within ISKCON and the pleasures and difficulties as something like a dream only. I am reminded of the time you explained to me that there is no reality in this world save and except the Divine Name and service to Him. In the Srimad-Bhagavatam I have also read that all this having to do with past, present, and future is a dream only. I am understanding, ‘Yes, even these relations as my wife, my children, or my friends or close godbrothers in Krsna consciousness, ISKCON, are like sticks meeting in a stream, to be separated in time, but with the same end of krsna-bhakti, back to home, or the ocean—that they are still part of these past, present, and future of the measuring temperament, though the devotional service and sentiments therein are eternally developing or lasting.’ It was raised that ‘No, our relationships formed here in ISKCON with one another are eternal in themselves in addition to the service, that ISKCON and we members as we are known now shall be known there.’ All this I was unable to support scripturally, and lest I make an offense and direct error, I place this before you.”

Srila Prabhupada replied, “As to your question concerning whether relationships between devotees are eternal, the answer is ‘yes.’ This is confirmed by Sri Narottama dasa Thakura: cakhu-dan dilo yei, janme janme prabhu sei—‘He is my lord birth after birth.’ In this way you have to understand, by studying carefully the philosophy.” (Letter to Upendra, January 7, 1976)

Once, at the opening of a bank, Srila Prabhupada quoted the saying that “money attracts money,” that wealth attracts wealth, but where did the original wealth, the devotees in ISKCON, come from initially?

Sri Caitanya-caritamrta (Antya 2.6) explains the mood and method of Sri Caitanya Mahaprabhu: ‘loka nistariba’—ei isvara-svabhava: “‘I shall deliver the fallen souls.’ This statement characterizes the Supreme Personality of Godhead.” A few verses later (Antya 2.13–14), we find a description of His method for delivering people who could not meet Him personally:

ta-saba tarite prabhu sei saba dese
yogya-bhakta jiva-dehe karena ‘avese’ 

ei jive nija-bhakti karena prakase
tahara darsane ‘vaisnava’ haya sarva-dese

“To deliver people in regions throughout the universe who could not meet Him, Sri Caitanya Mahaprabhu personally entered the bodies of pure devotees. Thus He empowered living beings (His pure devotees) by manifesting in them so much of His own devotion that people in all other countries became devotees by seeing them.”

This passage describes how Lord Caitanya empowered Srila Prabhupada, who elaborates on this principle in his purport:

“As stated in the Caitanya-caritamrta (Antya 7.11):

kali-kalera dharma—krsna-nama-sankirtana
krsna-sakti vina nahe tara pravartana

Unless one is empowered by the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, one cannot spread the holy names of the Hare Krsna maha-mantra throughout the world. Persons who do so are empowered. Therefore they are sometimes called avesa-avataras, or empowered incarnations, for they are endowed with the power of Sri Caitanya Mahaprabhu.”

The first devotees in ISKCON were inspired and engaged by Srila Prabhupada—or by Sri Caitanya Mahaprabhu through Srila Prabhupada. And following Caitanya Mahaprabhu, Prabhupada manifested the same mood: loka nistariba—“I shall deliver the fallen souls.”

In our line, in ISKCON, we are meant to receive mercy and to distribute it, to taste Krsna consciousness and to share it with others—by the grace of Sri Sri Guru and Gauranga.

To distribute the mercy and message of Sri Caitanya Mahaprabhu, Srila Prabhupada translated many books, with full faith in his spiritual master—Srila Bhaktisiddhanta Sarasvati Thakura—and Sriman Mahaprabhu. He wrote,

“It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master, because personally I am most insignificant and incompetent to do this materially impossible work. I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura. If there is any credit to my activities of translating, it is all due to His Divine Grace. . . . He was very fond of seeing many books published to spread the Krsna consciousness movement. Therefore our society, the International Society for Krishna Consciousness, has been formed to execute the order of Sri Caitanya Mahaprabhu and His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura.” (Caitanya-caritamrta, Concluding Words)

In 1971, one of our early life members in Calcutta, Shyamsunder Maheshwari, approached Srila Prabhupada when I happened to be in the room. He said, “So many spiritual organizations begin well, in the presence of the founder, but after the founder dies, the institutions break apart because the followers fight over the material assets of the institution. What will happen to ISKCON after you leave?”

Srila Prabhupada replied, “That will not happen in ISKCON, because these American and European boys and girls have had enough of material opulence and enjoyment, from before they came to Krsna consciousness. In fact, they have given up their material wealth and facilities to join ISKCON, so they will not fight over these things.”

In 1973, Srila Prabhupada was invited to be guest of honor at a series of lectures and discussions to be held at the Bharatiya Vidya Bhavan in Girgaum Chowpatty, South Bombay, on the subject of how the Bhagavad-gita could solve the world’s problems. The president of Bharatiya Vidya Bhavan, Lilavati Munshi, was eager to meet Prabhupada, and she extended a personal invitation for him to join her for tea in the library of her quarters, also in the Bhavan building, just before the conference. And so Srila Prabhupada, accompanied by Syamasundara, Srutakirti, and me, went to meet Mrs. Munshi.

Several other conference presenters—sadhus, swamis, and political figures—and other important persons were also there to meet Srila Prabhupada, but even within this group of esteemed leaders, everyone accepted Prabhupada as the leader.

As soon as Prabhupada was seated, everyone started praising him for the wonderful work he had done in spreading Indian culture throughout the world. Mrs. Munshi in particular was astonished by Prabhupada’s success. “How did you do it?” she kept asking. “How did you get them to shave their heads? How did you get them to wear dhotis and kurtas and tilaka? How did you get the girls to wear saris?” Prabhupada explained that although there had been many editions of the Bhagavad-gita, it had not been presented “as it is” and there had not been any programs to train students to follow its principles. Although there were so many branches and institutions of Bharatiya Vidya Bhavan—both within and outside India—and although they were disseminating books, there was no program for training young men and women to become followers of Vedic culture. Books were required, and training was also required. And he had given both.

Then Mrs. Munshi brought up a point that was on many people’s minds. “Quite often when the founder of a mission is present,” she said, “the mission is very successful—it’s flourishes and prospers—but after the founder leaves, things deteriorate. So what will be the future of your movement after you go?”

“The future of my mission is very bright,” Srila Prabhupada replied, “as long as my disciples follow my instructions. Just like Gandhi—he had so many programs, but after he left, his followers changed everything. He wanted village organization, he wanted the economy to be based on agriculture, and after he left, Nehru and others changed the whole program. They wanted to industrialize India and imitate the West. So, he had his program, but after he left his so-called followers changed everything and everything became spoiled. So in the same way, if I leave and my followers change what I’ve given, what can I do?” By saying this, he challenged us, his followers, with the responsibility of remaining faithful to his instructions.

Krsna consciousness, or bhakti-yoga, begins—and progresses—with faith (adau sraddha). This sraddha, faith and attraction, matures and intensifies into prema, pure love of Godhead, and ultimately maha-bhava, the most exalted stage of ecstatic love for Krsna.

ISKCON is built on the foundation of Srila Prabhupada’s faith in his guru maharaja and Krsna:

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” (Svetasvatara Upanisad 6.23)

Srila Prabhupada’s faith in his spiritual master and Sri Caitanya Mahaprabhu is manifest in every aspect of ISKCON and is the cause of its success. He wrote, “We took up the mission of Bhaktisiddhanta Sarasvati Thakura and Bhaktivinoda Thakura to preach the cult of Caitanya Mahaprabhu all over the world, under the protection of all the predecessor acaryas, and we find that our humble attempt has been successful. . . . ‘To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead the secret of success in Vedic knowledge is revealed.’ The Krsna consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous acaryas. . . . The success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gauranga, is increasing daily all over the world. Srila Bhaktisiddhanta Sarasvati Thakura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.” (Caitanya-caritamrta, Adi 12.8 purport)

And in his last year with us, Srila Prabhupada explained, “Now, I’ll say from my practical life . . . It is not pride. Actually everyone knows that my guru maharaja had thousands of disciples. So out of thousands of disciples, practically I am a little successful. That everyone knows. Why? Because I firmly believed in the words of my guru. That’s all. There may be many other godbrothers, maybe very learned and very advanced, favored, whatever it may be. . . . So I think sometimes that ‘Why this wonderful thing has happened to me?’ So I search out. I search out only that I cent percent believe in the words of my spiritual master. That’s all, nothing else. Guru-mukha-padma-vakya, cittete koriya aikya, ara na koriho mane asa. Don’t think any nonsense. Simply execute what your guru has said. That is success.” (Conversation, Bhubaneswar, January 28, 1977)

Faith in Srila Prabhupada and his line is our greatest treasure. If we lose that, then everything is lost. In the same conversation in Bhubaneswar, a disciple gave the translation of guru-mukha-padma-vakya, cittete koriya aikya—“My only wish is to have my consciousness purified by the words emanating from his lotus mouth”—and Prabhupada responded, “Then he’s safe. And as soon as he manufactures—finished. So don’t do it. Yasya deve para bhaktir yatha deve tatha gurau, tasyaite kathita. This is the secret of spiritual success.”

I can only pray to develop such faith, and to remain in the association of devotees who have that faith, whether in this realm or that, in ISKCON here or in the spiritual world.

Hare Krsna.

Srila Prabhupada’s aspiring servant eternally,

Giriraj Swami

Source : http://www.girirajswami.com/?p=11347

This year on Janmastami day, ISKCON – Sri Sri Radha Parthasarathi Mandir received 5 lakh devotees. The temple was decorated using flowers from India and elsewhere along with several Jhakis depicting the pastimes of the Lord.

The temple also featured prominently the theme of ’50th Anniversary’ along with posters informing the visitors of ISKCON’s activities. The dress that the Lordships wore this time was designed by a high-end fashion designer who also designs the clothes of the Royal family of Morocco and Luxembourg.

By the coordinated efforts of all the devotees several prominent Politicians,Bureaucrats, Businessmen, Judges of several different courts visited the temple for darshan of Their Lordships and later met Sripad Gopal Krishna Maharaja who spoke to them about ISKCON’s contributions in the last 50 years to bring about a spiritual and cultural revolution in the hearts of the people.

The dignitaries included:

Mr L.K Advani – Former Deputy Prime Minister of India

Mr Arvind Kejriwal – Chief Minister of Delhi

Mr Giriraj Singh – Union Minister of State for Micro, Small and Medium Industries

Mr Sudarshan Bhagat – Union Minister of State for Agriculture & Animal Husbandry

Hon. Ted Baillieu – Former Premier of Victoria State, Australia

Mr Manish Sisodia – Deputy Chief Minister of Delhi

Dr. Ashutosh Sharma – Secretary, Union Ministry of Science & Technology

Mr Krishna Chaudary – Director General, Indo-Tibetean Border Police

Mr VSR Murthy – Addl Director General, Indian Coast Guard

The exhaustive lists also included Additional Secretaries, Joint Secretaries from several government ministries such Home Affairs, Petroleum, Chemicals & Fertilizers, Defence all of whom spoke highly of ISKCON and its devotees.

On the appearance day of Srila Prabhupada, Dr. Karan Singh (former Prince of J&K, Governor, Union Minister and a Vedic Scholar) visited the temple to glorify and recollect his memories of Srila Prabhupada who had stayed at his house twice and wrote to him several times. Dr. Singh spoke of how Srila Prabhupada transformed the whole world within a span of 11 years, which was beyond imagination and quoted extensively from the Bhagavad Gita.

Sripad Gopal Krishna Maharaja while offering his vote of thanks recollected Srila Prabhupada’s struggles and thanked Dr. Singh for his life-long friendship and support for ISKCON.

Photo Gallery Click here

Source : http://www.dandavats.com/?p=30843#prettyPhoto

65 000 guests gathered to celebrate 25th Sri Krishna janmasthami at ISKCON Salem. Celebration started early morning 4.30 am and went ‘till 2 am in the morning next day. Sri Sri Gaura-Nitai alankara was “Kalpa-Vrksa”, surrounded by 108 delicious offerings made by devotees. The darshan queue was way out on the main road. HG Hari-pada Prabhu and HG Phalini Mataji were the chief guests. They lead most ecstatic kirtans, and Prabhuji gave inspiring lectures much appreciated by locals. Program consisted of eight lectures, eight hours bhajans, two dramas (at noon and at evening performed by Srila Prabhupada Theatres from Chennai) and maha-abhishek.

The 50 years of ISKCON’s glories and achievements were showed at the 24x 12 feet LED screen continuously throughout the event.

5 lakhs worth of Srila Prabhupada’s books were distributed and of course free prasadam throughout the day: Chole subji, Vegetable rice, Dal, Naan, Puri, Aloo Bonda, Kesari and Boondi were distributed to 65 thousand visitors.

Srila Prabhupadas Vyasa puja was also celebrated in great manner and thousands participated in hearing Srila Prabhupada’s glories. After the abhishek followed pushpanjali and arati. The celebration ended with feast prasadam coming right from Sri Ranganatha Swami temple.

Photo Gallery Click below

http://www.iskcondesiretree.com/photo/albums/celebration-of-krishna-janmasthami-at-iskcon-salem-2016

http://www.iskcondesiretree.com/photo/albums/srila-prabhupada-vyasa-puja-celebrated-at-iskcon-salem-on-26th

Source : http://www.dandavats.com/?p=30857

ISKCON’s 50th Anniversary was commemorated in style in Sydney, Australia from August 19 to 21 with a weekend of celebrations.

The weekend’s events started on Friday night with Bhakti Film Fest and a patron’s dinner. The highlight of the weekend was a theatrical, musical, and multimedia performance at the iconic Sydney Opera House with 800people attending two performances. In attendance were Rachael Kohn from ABC Radio’sSpirit of Things program, the New South Wales Indian Consul General, as well as representatives from Multicultural New South Wales, the Hindu Council of Australia, and the Catholic Church. Numerous dignitaries sent their best wishes, including: the Mayor of Sydney, Clover Moore; New South Wales Premier, Mike Baird; Australia’s Opposition Leader, Bill Shorten; and India’s Prime Minister, Narendra Modi.

Sri Prahlada Das recounted to the audience a time some years ago when he was performing in a Harinama outside the Opera House, where the devotees were told by authorities to “Move on.” Sri Prahlada related that he “remembered thinking: ‘One day we will perform kirtan inside the Opera House.’ Today that day has come.”

The production interwove performances of significant events in Srila Prabhupada’s life with Krsna lila drama enacted by devotees from Melbourne. Damodara Pandit Das related that, “A big part of the show has been telling the story of Srila Prabhupada.” Highlights included special guests Mukunda Goswami, Syamasundara Das, Malati Devi Dasi, Bhakti Caru Swami, and the GBC for Australia, Ramai Swami, who all spoke about Srila Prabhupada and the early days of ISKCON in an interview with Mahotsaha Das. A dramatic portrayal of Srila Prabhupada’s voyage on The Jaladuta, and a heartfelt singing of Srila Prabhupada’s Jaladuta Prayers by local kirtaneer, Tribuvanesvara Das captivated the audience.

The Odissi dance group The Natya Shakti, performed a number of dances with expertise and grace in various scenes to the accompaniment of the soulful chanting of Mohini Murti Devi Dasi. New Govardhana Bhaktivedanta Gurukula students delighted the audience with Vedic chanting, and musical group The Gulab Jammin comprised of youth from New Govardhana, performed an energetic rendition of Boy George’s Bow Down Mister. A portrayal of the hippies who joined in with Srila Prabhupada’s ecstatic singing and dancing in Golden Gate Park provided comic relief and evoked much laughter from the audience. Mohini Mohan, a musical duo comprising local kirtan artists Kalyani Devi Dasi and Isha Ram Simpson performed Damodarastakam prayers, with innovative expertise. The performance reached a crescendo when Grammy nominated kirtan band, Bhakti Without Borders, led by Madi Das, engaged the audience in kirtan and dancing. A stunning backdrop of multimedia images on the stage enhanced the devotional mood that the performances evoked.

Sunday’s celebrations included screenings ofthe filmJoy of Devotionand a buffet lunch at Govinda’s. In the afternoon, the event’s special guests again captivated the audience with a three-hour sadhu sanga where they recounted pastimes with Srila Prabhupada and the Beatles, and this was followed by aJourney Within kirtan concert.

The event’s production team comprised Pratapana Das, Jayasri Devi Dasi, Deva Gaura Hari Das, and Damodara Pandit Das. ISKCON Communications Australia Director Bhakta Das, and Bhakti Devi Dasi assisted in organising, and many other devotees worked hard to ensure the success of this historic event.

Photo Gallery Click here

Source : http://www.dandavats.com/?p=30816

My pressing questions in life: Examining my heart, how are my material attachments still impeding my full practice of bhakti, or causing me to remain a mixed devotee? What do I want in my heart of hearts, and how is that causing me to act, or not act? In deep honesty, what truly moves and inspires me? As a result, what do I actually want to be absorbed in, demonstrated by my consistent thoughts and actions? What types of people I do think about or are attracted to in my daily life? Who do I want to become now, and forever? Knowing I will die, today or tomorrow, what must I give up, and what must I adopt to make my life a true success?

Having an ordinary materialistic upbringing until I was 19 years old I was still blessed with spiritual practices for many years. However, I have recently noted that I developed a cavalier attitude that I was “saved” and in the back to Godhead program. Being forced to face death has brought to light honest introspection of what is my true shelter. I have found that the old conditioned voices run deep below the surface of my consciousness. At present, those voices are much more prominent than I have dared admit, like an old disease waiting to manifest when the conditions are right—like herpes, or hepatitis.

I have found that I have been too willing to accommodate, or compromise with my materialistic tendencies rather than truly root them out. Now, praying to move beyond my complacency and comfort, I realize I can’t keep feeding the causes of my embodiment. Seeing my conditioned nature, I must keep casting those tendencies away which are unhelpful for my real life of spiritual progress, seeing them as ugly degrading darkness, and not to be simply tolerated. In my understanding this is what we devotees have signed up for, right—not the life of ease? I don’t want to only remember my spiritual connection when convenient, or to either get out of a jam, or obtain some desirable object.

Purification of our desires and facing our material attachments and what inside of us keeps us from taking full shelter of the holy name, the Supreme Lord and his pure servants, is difficult work, is it not? We must also do those uprooting practices of anartha-nivritti (unhelpful thinking and acting) and intense spiritual activities (hearing, chanting, praying, worship etc.) in relationship to our life mission and contribution.

Finding myself in a pitiable position, I know that I can only keep on the spiritual path progressively, while redoubling my endeavors, by regular recommitment. This is possible only by dint of the blessings of Prabhupada and his disciples, my shiksha gurus, good association, the grace of the previous acharyas, and the mercy of Chaitanya and Nitai, whom they all represent.

I have to intensely pray for this mercy and act in ways that show my seriousness for spiritual progress. Regular meditation on the kindness of such personalities and feeling genuine gratitude for my connection to them and their gifts of wisdom and guidance is essential, as is giving back to serve devotees and by helping people in general who are spiritually searching.

Part 2

Only by the combined grace of pure devotees and Gaura-Nityananda have I received the spiritual strength to keep up the purification of the holy name and my regulated devotional service, even in its mediocre present form. Still, I know that the devotion I feel in my heart for the great souls and the Lord, in the manifestations I worship, are my greatest asset. Yet, because of my offenses in my previous and current life, I still have to work at refocusing my mind and heart. Thus I am both blessed and cursed, and my task to move beyond my current, long-lasting stalemate to leave my comfort zone.

Again and again, I return to the fact that I can’t escape the reality of my death, and in the face of that, I have to keep thinking about and remembering what is actually important and lasting. I can’t be on automatic pilot, which has been my tendency. My life is a combination of my karma and Gauranga’s and my guru’s mercy, and I must bow down to my good fortune, while praying to move beyond my conditioned tendency to be an enjoyer/exploiter of matter.

I am not sure how my life will turn out—even with the blessing of cancer showing me my possible death in a short period of time—or whether I truly have what it takes to seriously struggle for real spiritual advancement in the higher stages above being stuck in the rut of anartha-nivritti. To me, at least in theory, that is the good fight, or the fight for the real life of the soul. In my finer moments I can say, “What else is there?” My finer moments must become my fixed life absorption.

I know I must pray constantly to make consistent, determined endeavors for my highest good, because I am by nature lazy and seek to avoid conflict. I do pray daily with some intensity—yet praying is easier than acting, and I question my complete sincerity. I am very aware that I require mercy to rise up with inspiration and strength. We all know our weakness too well, and it is naturally easy to use them as excuses for not acting in the most conducive way for our spiritual progress—which is much more than just the basics of sadhana, or spiritual practices.

How often I go around in circles seeing the natural, easy course of my life, while sensing I must chart a new course against the current of the known quantity. At least I must give it my best shot. Even with my finest effort, I may not be completely successful, and yet it is better to die trying, than to just give in to what is.

Yes, "what is," may be all I can hope for, but I don’t know that for sure, and my current lackluster state is not appealing. Perhaps I am too dramatic, but I do seem at one of those pivotal times in life, the proverbial fork in the road, when we must set sail toward a definite direction, or just fade way. Not acting is one choice, as is taking another path. I’m praying for guidance to make the best choices for my highest good, and for all those I serve and love. 

Source : http://www.krishna.com/blog/2016/08/27/my-reflections-prabhupadas-appearance-day-vyasa-puja-0

Diary of a Traveling Monk

Volume 14, Chapter 10

August 26, 2016

By Indradyumna Swami

“Back in Town”

For years we have taken pride in doing our summer festival in Kolobrzeg, one of the biggest and most popular tourist destinations along the Baltic Sea coast in Poland. There was a time when we had to fight for permission to hold our programs there, but as the years rolled by, word spread that our event is highly professional, cultural and fun. The city has warmed to us and has even suggested specific dates on which to hold our festival.

Unfortunately, last year we were unable to perform in Kolobrzeg because the city was upgrading the waterfront where our event has taken place over the last twenty seven years. This summer we anticipated a big comeback, only to be disappointed when we learned that the renovated area could no longer support the semi-trailer that unfolds into the large stage on which our show takes place.

Nandini dasi, as determined as ever, met with the mayor of Kolobrzeg to discuss alternative sites for our event.

“As much as we’d like to host you, there is no suitable site where we can hold an outdoor event the size of yours,” the mayor told Nandini.

“What about the area around the lighthouse at the end of the big boardwalk?” Nandini suggested. “Thousands of people gather there every day to see the ships going out to sea. It would be a perfect venue.”

The mayor shook his head. “We’ve never allowed that spot to be used for an event in the history of the city,” he said. “It has its own ambiance and we don’t want to detract from that. Besides, that site is under the jurisdiction of the captain of the port. He would never agree because it would be a distraction for his job of safely seeing off and receiving ships each day.”

“But Mr. Mayor, our event is not a commercial event. We hold our festival to introduce people to the attractive culture of India and to a positive spiritual message that can benefit their lives.”

“I know, I know,” said the Mayor. “I’ve been to your event many times and I know it’s well-organized; in many ways it’s the main event of the summer here in Kolobrzeg.” He paused for a moment and thought. “OK,” he said at last. “If you can get permission from the captain of the port, the City Council will back you. But bear in mind, he won’t be an easy person to convince.”

The large paved area around the lighthouse was crawling with thousands of tourists when Nandini arrived. “This would be perfect for our event,” she thought. But when she was asking the secretary if she could speak to the captain, he walked out of his office and stopped her speaking before she could even start.

“No! No! No! I will not give permission for you to hold your event on this property. It’s under my jurisdiction and I refuse to even consider it.”

“But how did you know that was what I was going to ask?” Nandini said.

“I heard you were denied permission for your event at the waterfront,” he said. “I was expecting you’d come here, and I have told you my answer. There is no need for further discussion on the matter.”

“Sir,” Nandini said, “We have done our festival in your city every summer for almost three decades. It’s a tradition here. It’s not an ordinary event. It brings color, joy and festivity to the Kolobrzeg, but more importantly it brings a deep spiritual message. And the ambassador for India to Poland, Mr. Ajay Bisaria, has promised to come if you give us permission ….”

“Stop!” the captain said. For several moments he looked out the window at the waves breaking on the rocks. “Alright. I give you permission to hold your festival at the lighthouse. I’ve been to your event many times over the years and if I am honest I have to say that I believe in everything you people stand for. Now go!”

Nandini scurried out of the office as fast as she could and reached for her phone.

“Gurudeva, we got permission for the festival in Kolobrzeg,” she said when I answered the phone. She was obviously on the verge of tears.

“That’s amazing,” I said. “How did you convince them to let us use the waterfront?”

“Not the waterfront,” she said. “They’re letting us use the lighthouse.”

“The lighthouse!” I exclaimed. “Nothing is impossible if Krsna desires it.”

The next day 100 devotees charged out of our base into two large buses to begin advertising the festival.

“Faster!” I told our bus driver.

“Your event is still two days away. Why the hurry?” he asked.

“Every minute counts,” I replied. “Step on it.”

Our colorful harimana party was replete with banners, flags and even balloons; as we began singing and dancing down the beach people took notice. Three children in the water jumped up and down, waving their arms to attract their parents’ attention. “Mom! Dad!” they screamed. “Take an invitation!”

Further down the beach I saw a woman crying.

“She looks distressed,” I said to a devotee. “Can you go and ask her if she’s ok?”

The devotee returned with a smile on her face. “She apologized for causing us worry,” she said. “When we didn’t come last year she didn’t know if we would ever come back. She’s crying out of happiness because the festival’s back in town.”

Out of the corner of my eye, I saw a man speaking angrily to a devotee.

“What happened?” I asked.

The devotee said, “This gentleman is angry…”

The man interrupted in a loud voice. “Why didn’t you come last year?” People began to gather around, interested in the apparent conflict.

“Excuse me?” I asked, still not understanding the nature of his dissatisfaction.

“Why didn’t you come last year?” he repeated. “My children wait all year for your festival to come here in the summer. You let them down. They were so upset. You have a responsibility to the public to be consistent.”

A number of people in the crowd nodded their heads in agreement.

“I am so sorry, sir,” I said. I spoke loudly so the crowd could hear. “It was beyond our control; the city was doing work in the site where we usually hold our festival. But in two days we’ll have the festival at the lighthouse.”

The man looked surprised.

“The lighthouse?” he asked in a calmer voice. “The city gave you permission to have your event there?”

“Well, the captain of the port to be specific,” I said.

“Well… That’s very good!” he exclaimed. “My family and I will be there.”

I shook my head in disbelief as the crowd dispersed. “In the old days some people would become angry when we showed up in town. Now they become angry when we don’t come! This is a sure sign that this movement is progressing.”

We stopped to have kirtan in one place, and, as always, a large crowd of sunbathers gathered. Many of them were soon dancing with us.

“Would you like to hear my opinion about this singing and dancing?” a nicely dressed gentleman asked me.

“Of course,” I said. “I’m always interested to hear the public’s opinion of our efforts.”

“My opinion,” he said in a serious voice, “is that this singing and dancing has the potential to unite all the religions of the world.”

As the blissful singing and dancing continued, I watched one lady who had joined the kirtan as soon as we had arrived. She was beaming as she swayed back and forth with her arms around two devotee girls, chanting in a loud voice. Then she entered the circle of devotees and began dancing on her own, her arms stretched towards the sky. She stayed for more than an hour.

“Looks like you really enjoyed that!” I said to her as the kirtan party moved on down the beach.

“Oh yes,” she said. “I really love you people.” Then she winked. “But remember: Jesus is the only way!”

Further down the beach a man came towards me.

“Hare, Krsna and Rama,” he said. “There! I said it! One gets so much benefit from saying those words even once in a lifetime. I read that somewhere. Bye!”

The next moment a woman approached me, a Bhagavad-gita in her hand.

“The girl who sold this to me said you would sign it.”

“Yes, of course I will,” I said.

When I gave it back to her she said, “Finally, something else to read besides the Bible!”

“Oh, but the Bible is also an important scripture,” I said.

“Yes, it is,” she agreed. “But all the questions I have ever had about spirituality were answered this morning in the few pages of this book I’ve read so far.”

We concluded the harinam after four hours and returned to the festival site to prepare for the crowds that would come. On the boardwalk, a man called out to me.

“Indradyumna Swami,” he said, “Do you remember me?”

“I’m sorry,” I said, feeling guilty. “I can’t seem to place your face… “

“You must remember,” he said. “We met on this beach in 1997. We had a very interesting discussion for ten minutes or so. It changed my life in lots of positive ways.”

My guilt subsided a little knowing that the meeting occurred nineteen years ago.

“I bought your Pada Kamalam kirtan tape that day,” he continued. “I still listen to it every day on my way to work. And my children can’t go to sleep without it. I just wanted to thank you for what you’ve done for me and my family.”

“It was just a short talk…” I said.

“But it was enough,” he said. “It was more than enough.”

The festival site was already crowded with people sitting on the benches in front of the main stage.

“The show doesn’t begin for another two hours,” I said incredulously to Guru Kripa das.

“I guess because there was no festival last year they want to make sure they don’t miss anything this year,” he said.

The festival looked especially charming with the lighthouse towering overhead and the beautiful port as a backdrop. More and more people poured through the gates, and I took the opportunity to ask them why they had come.

“I purchased some chanting beads a few years ago at one of your festivals,” a lady told me. “I use to use them as a decoration in my home. But something told me they have a more important purpose, and one day I saw a devotee chanting on them. I have them here with me today so that I can learn how to chant on them.”

“My grandkids have never been to your event,” an elderly man told me when I asked him why he had come. He gestured to the four children by his side. “But I have been many times. I convinced them to come because there’s something for every member of the family at your festivals.’’

Then he lowered his voice. “But if they didn’t show any interest I was going to take them back to their parents for the afternoon. I wouldn’t miss this festival for the world, believe me. Especially because you didn’t come last year!”

It started to rain midway through the program, but the people were prepared: everyone in the audience popped open an umbrella as if on cue.

When it was time for my lecture, I prayed to Srila Prabhupada.

“Srila Prabhupada, I’ve never asked you for anything other than the blessing that when I speak my words will touch people’s hearts. My only prayer all these years has been to be your representative and speak on your behalf. Once again, allow me to be that transcendental medium.”

When I came off the stage forty five minutes later, there was, as always, a small group of people withBhagavad-gitas to be signed.

“I am genetics scientist,” said the first woman. I saw she was not holding a book, and I flinched expecting a debate about science and religion. I wished I had the scientific jargon to make my presentation more acceptable to her.

“I loved your talk,” she said, and I sighed with relief. “Your approach to science and religion is interesting. Your arguments are much better than the standard ones I hear when speaking to religious people. Where did you get this knowledge?”

“From my spiritual master,” I said proudly.

“Was he a scientist?” she asked.

“No,” I said. “But he was a representative of the greatest scientist.”

“The greatest scientist,” she repeated. “Tell me. Who is that?”

“God,” I said. “The one who made it all.”

“Well that’s debatable,” she said, pulling a Bhagavad-Gita out of her handbag. “But you did convince me enough to buy this book to find out more.” She shook my hand when I gave the book back to her. “It would strengthen your presentation if you had some scientific terminology.’

“I was thinking the same thing,” I said with a smile.

“Srila Gurudeva,” Mathuranath das said as she walked away, “I was listening to your lecture and your arguments against mundane science were awesome.”

“Well, don’t be under any illusion,” I said. “If it wasn’t for Srila Prabhupada I’d still be mowing lawns at the University of Michigan without a clue about science or religion.”

Next in line was a man holding the Gita so tightly that initially I couldn’t take it from his hand to sign.

“Sorry,” he said, relinquishing the book. “All my life I’ve been searching for the knowledge you shared with us this evening. And now that I finally have it in my hand, I am reluctant to give it up even for a minute. It’s unbelievable. I finally have it in my hand!”

“It will just take one minute to sign,” I said.

“OK,” he said. “But make sure you give it back.”

The next person in line was a man with a big handlebar moustache. He stood silently as I signed hisBhagavad-gita.

“What inspired you to buy the book?” I said hoping to initiate a conversation.

“I’m a train conductor,” he replied. “My route takes me all over Europe.”

“That’s an interesting profession,” I said. “It gives you the opportunity to travel and see the world.”

“It gives me reason to inquire about birth and death,” he said without smiling.

“Oh,” I said. “What do you mean?”

“I’ve seen many people give up their lives on the train tracks,” he replied. “Suicides. Each year four or five people jump in front of my train or tie themselves to the tracks. I always feel some guilt when I see them die in that way. I’ve come to accept it over time. But recently it’s caused me to consider whether there is life after death. The things you said about reincarnation made sense to me. I’m buying this book so I can understand more and in doing so alleviate my fear and doubt.”

“It’s easy to understand how Srila Prabhupada was so insistent that his books be widely distributed,” I thought. “They do indeed relieve the suffering of the fallen conditioned souls.”

Next a man in a wheelchair came up to me.

“Where did you get all the knowledge that you wrote in these purports?” he asked.

“I didn’t write them,” I said, chuckling. “My spiritual master wrote them.”

“Oh I see,” he said. “But because you are saying the same thing you are qualified to speak from the stage. Is that the idea?”

“Yes,” I said.

“And if I learn the same teachings and practice them, then I can also share the knowledge with others?”

“Yes,” I said. “Is that your intention?”

“It is,” he replied. “I am bound to this wheelchair and I can’t do much. But your talk inspired me to try and make my life worthwhile by sharing this knowledge with others.”

The last man in line was dressed nicely and had been waiting a considerable amount of time. When I apologized for this, he smiled.

“No problem,” he said. “I wanted to get a dedication in this book I bought, but I also wanted to compliment you on your event. I have been following it for quite some time now and have seen it grow year after year.”

When I handed his book back to him I asked him what his profession was. I was curious because he looked so aristocratic.

“You wouldn’t believe me if I told you,” he said in a serious way. “And neither would you believe me if I told you who I am. In fact, you would probably faint.”

“I would?”

“You would,” he said. “But know for certain that with my influence many people in this country will hear about your event and will come to appreciate it.”

As he walked away clutching the book tightly under his arm I thought of my spiritual master, and I prayed to him.

“Srila Prabhupada, this is all your mercy. Fifty years ago in 1966, you incorporated your International Society for Krishna Consciousness, and that movement is continuing to produce miracles one after the other. What we witness daily in our humble attempt to serve you here in Poland is just part of a great worldwide phenomenon. We pray for the day when your glories will be compiled into a great journal to be appreciated by the entire world now and for all of eternity.”

Photo Gallery - click here 

Source : http://www.dandavats.com/?p=30819

Kolkata, Aug 21 (PTI) To mark the Golden Jubilee celebrations (1996- 2016) of International Society for Krishna Consciousness (ISKCON), devotees organised a "Homage to Srila Prabhupad" to pay tribute to the founder Bhaktivedanta Swami Srila Prabhupad.

Glittering lights, melodious chanting of Hare Krishna mahamantra by several devotees transformed the auditorium of Prabhupad Samadhi Mandir at ISKCON Mayapur in Nadia district into a transcendental world even as rich tributes poured in from all over the world in the form of messages including President of India Pranab Mukherjee, Prime Minster Narendra Modi and UK PM Theresa May.

"I pay my humble tribute to the contributions of AC Bhaktivedanta Swami Prabhupad who incorporated ISKCON in 1966 and whose teachings continue to resonate in the hearts of Krishna devotees all over the world even today," President Mukherjee said in his message.

PM Modi has congratulated ISKCON and written "journey has been manifestation of Vasudhaiva Kutumbakam integration core of philosophy".

May in her message mentioned, "For fifty years since its foundation by AC Bhaktivedanta Swami Prabhupad, the men and women behind ISKCON have dedicated their lives to the words of Lord Krishna to achieve peace and unity."

The programme started with "Sasti vachan" presented by students of Gurukul followed by bhajan by renowned singer Haimanti Shukla rendered bhajan.

Source : http://www.dandavats.com/?p=30822

A beautiful cake resembling the Temple of Vedic Planetarium was offered to Srila Prabhupada yesterday in Iskcon Los Angeles!

Source : http://www.dandavats.com/?p=30828

Vyasa Puja Reply

Letter to: Devotees
Los Angeles
26 August, 1972
72-08-26

My dear beloved Children,

Please accept my blessings. I am so much pleased with your kind and affectionate words on the occasion of my birthday anniversary on the Nandotsava day this year (1972). My Guru Maharaja wanted me to spread this Krishna Consciousness Movement in western world, and you are all helping in this great attempt.

My Spiritual Master knew it that alone I could not do this great work. Therefore He has very kindly sent you all to help me in this task. I accept you therefore as representatives of my Guru Maharaja playing as my affectionate disciples.

It is said that child is father of man. Kindly therefore continue your help in this great task and act as my young father and mother in my old age. I am

Your ever well-wisher,
A.C. Bhaktivedanta Swami
ACBS

Source : https://theharekrishnamovement.org/2016/08/26/letter-by-srila-prabhupada-to-his-disciples/

Giriraj Swami read and spoke from Srimad-Bhagvatam 10.2.31 for the morning class on Srila Prabhupada’s Vyasa-puja day.

“In Srila Prabhupada’s initiation letter to me he wrote, ‘I marked it in your person when I was in Boston, and I prayed to Krishna that this good soul may be aware of the importance of Krishna consciousness.’

“The pure devotee prays to Krishna to give mercy to the fortunate conditioned soul. And because Krishna isbhakta-vatsala—affectionate and favorably inclined to His devotees—He fulfills their desires. Within the heart He encourages the candidate—the object of the devotee’s mercy—to appreciate the value of Krishna consciousness and accept the process of devotional service.”

Source : http://www.girirajswami.com/?p=11345

Rising like waves from material association, these bad effects mass into a great ocean of misery.

PURPORT

The deluding potency, māyā, is the Lord's own energy and can thus overcome even a powerful sage. As Lord Kapila declares, "Among all kinds of living entities begotten by Brahmā, namely men, demigods, and animals, none but the sage Nārāyaṇa is immune to the attraction of māyā in the form of a woman" (Bhāg. 3.31.37). One should not flirt with māyā, thinking that one can transgress a little and then pull back later if it gets too rough. Until we are completely liberated we maintain seeds of destruction within us, and we should not allow them to grow by bad association.

Once Śrīla Prabhupāda learned that some of his initiated disciples had indulged in their former habits of smoking marijuana. Prabhupāda said that this was due to bad association, and he gave the example of bedbugs. During winter, bedbugs seem to disappear from your bed, but in due time they emerge and again bite you and grow fat on your blood. Similarly, a transcendentalist's kāma may seem to be entirely subdued, but it is actually present in a very reduced state. If given a fresh opportunity, his material desires will strike again. On another occasion, Śrīla Prabhupāda referred to "hippy seeds." Having noticed one of his brahmacārī disciples with long hair, he said the disciple's old hippy tendencies were now sprouting in the form of long hair.

So it is good to be afraid of even a little bad association and avoid it at all costs. But one may question whether this attitude is at odds with the compassionate mood of the preacher. If the preacher associates with materialists, won't he become like them? The answer is that a preacher must be strong in his Kṛṣṇaconsciousness to prevent becoming contaminated. If he follows the rules and regulations of bhakti-yoga — including association with devotees, chanting and hearing the Lord's glories, avoiding sense gratification, and so on — then he will be able to preach without falling down. Acting as the spiritual master of Lord Caitanya, Īśvara Purī gave him instructions that in truth are directed at us: "My dear child, continue dancing, chanting, and performing sańkīrtana in association with devotees. Furthermore, go out and preach the value of chanting kṛṣṇa-nāma, for by this process You will be able to deliver all fallen souls" (Cc. Ādi 7.92). Similarly, Śrīla Prabhupāda instructed his disciples to be compassionate preachers:

One who is not very expert in preaching may chant in a secluded place, avoiding bad association, but for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantages. A devotee gives the nondevotees his association but is not affected by their misbehavior. Thus by the activities of a pure devotee even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day. [Cc. Ādi 7.92, purport]

Śrīla Prabhupāda sometimes told the following story to illustrate how one may mix with nondevotees and yet keep one's devotional integrity:

Once a crocodile invited a monkey in a tree to come and ride on his back. The foolish monkey jumped down from the tree and soon found himself clinging to the crocodile's back in the middle of the river.

The monkey asked the crocodile, "Where are we going?"

The crocodile replied, "I'm going to take you home, where my wife will cut out your heart and we will eat you for lunch!"

The monkey replied, "But I left my heart back on shore in the tree. Will you please let me get it?"

The crocodile thought this was a good proposal and allowed the monkey to touch shore. But the monkey jumped into his tree and refused to accept further invitations from the crocodile.

The moral of this story: You may associate with the nondevotee, but don't give him your heart.

Preachers living in ISKCON temples follow this advice daily. They rise early and gather for mańgala-ārati before the temple Deities, chant kīrtana and japa, hear Śrīmad-Bhāgavatam class, and honor prasādam in the association of devotees. Strengthened by this morning program, they go out to preach in the most materialistic places in the world, offering people a chance to receive Kṛṣṇa's mercy in the form of literature, prasādam, or hari-nāma. In the early evening the preachers return to the temple for more chanting and hearing. While they are with the nondevotees, they do not compromise their devotional principles, and thus they keep their hearts aloof from the modes of material nature and bad association.

Of course, if a preacher finds himself being overwhelmed by the material energy, he should save himself instead of allowing māyāto swallow him up while he's trying to save others. But Narada's advice against bad association does not mean that those who are strong enough to preach should not approach the Jagāis and Mādhāis of this world and humbly offer them the holy name and transcendental literature. If devotees don't approach them, how will the fools and rascals be saved?

- Srila Prabhupada 

Source : http://dinesh-krsna.blogspot.in/2015/07/seeds-of-sinful-desire-arising-from.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+blogspot/krsna+(Krishna-Bhakti+Yoga)

As Vasudeva-suta, Krsna performs pastimes that, for the most part, prominently review His power and opulence, while as Nanda-suta He performs only humanlike pastimes that prominently reveal His sweetness. Vasudeva-suta’s lila is clothed in opulence while decorated with sweetness, like an opulent mirror decorated with an attractive picture. By contrast, Nanda-suta’s lila is clothed in sweetness while decorated in opulence, like a beautifully painted stage curtain decorated at the bottom with a row of opulent mirrors. Both these forms of Krsna are oceans of nectar, but the form of Krsna in Vraja is the most absolutely perfect.
(from Gopiparanandhana’s comments to Sri Laghu-bhagavatamrta)

Source : http://www.dandavats.com/?p=30803