Union Minister of Micro, Small and Medium Scale Industries Kalraj Mishra, while expressing great concern for the condition of Widows of Varanasi and Vrindavan, said that BJP government was all set to initiate several measures to ensure their dignity and welfare in the near future.

The Minister was addressing a large number of widows, who came here from Vrindavan and Lucknow to take part in a programme on the occasion of the birth anniversary of Netaji Subhas Chandra Bose here, today.

Pointing out the mindset of society towards the widows in general and Vrindavan in particular, he said they have been ignored, so far. Mr Mishra said Prime Minister Narendra Modi is committed for the welfare of Widows and he promised to take steps soon.

Mr Modi, during his yesterday's visit to Varanasi, referred about the condition of Widows and promised to make provisions for their welfare.

On the occasion, Mr Mishra lauded the efforts taken by s Sulabh International for the welfare of widows in Vrindavan and Varanasi. He said other organisations should come forward to extend a helping hand to the old-aged widows.

These widows from Vrindavan and Varanasi are visiting Lucknow for the first time.They have been invited by Bandhu Mahal, an organisation that works for the welfare and social upliftment in Lucknow.

Speaking on the occasion, Sulabh founder Bindeshwar Pathak said he has launched a campaign against widowhood and urged political parties to support it.Sulabh has been playing a leading role in adding mirth to the lives of the widows by providing financial support to around 1500 widows in Vrindavan and Varanasi and organising functions for them from time to time for social engineering. Holi, Deepawali and other rituals are being organised for them. On a routine basis, Sulabh provides them medical facilities and vocational training, besides meeting their day-to-day needs so that they do not feel left out during the twilight years of their lives.In the wake of Supreme Court directives, Sulabh takes care of around 1000 widows living in various ashrams in Vrindavan.

Source: http://m.dandavats.com/?p=18571

Lecture on Sankirtan Class by HH Sivarama Swami on 09 Jan 2016 at Bhaktivedanta Manor

(Sivarama Swami was born in Budapest, Hungary in 1949. His family immigrated to Canada where some years later in 1970 he first came in contact with Srila Prabhupada's teachings, via his transcendental books. He became an initiated disciple of His Divine Grace in 1973 and accepted the renounced order of life in 1979.)

To Listen and Download - click here

In an over crowded temple , Mayapur Chandra started the evening program with a very sweet kirtan

which set the peaceful mood…

Radha Madhava all dressed in a breath taking flower outfit complete with flower jewelry, were proudly standing on their altar surrounded by the beautiful Gopis. Their Lordship seemed to be overlooking the crowd bestowing blessings on all the devotees gathered to glorify the Lord of their heart. It was such a touching moment to see HH Jayapataka Maharaj appear on the altar platform to participate in the abishek. My heart melted at the sight of his lotus feet…Such a great amazing soul…

A few minutes later, gracefully, Radha Krsna came to take place on their specially made full flower altar ready to allow their devotees to perform puspa abhisek for them.

For some time, it seemed like everyone had stopped breathing and time had stopped, it felt like a dream, unbelievable…

Then, abishek started, wow….colorful flower petals falling from all sides, then all white… it was suddenly snowing in Sri Mayapur Dham, gorgeous, so beautiful!

Yellow, red, orange, pink, even green…what a sight, how close we all feel to the Lord in those very special moments he so mercifully allows us to share with him.

Sometimes, sweet Radharani was so covered in flower petal, it was scary , I thought “please someone save her, she needs to breath…” Thank God for the pujari who had the service of saving Radharani…

Millions and trillions of flower petals were falling from the sky, obviously the Demi Gods got involved in this evening’s abishek, how can so many flower petals fall everywhere at the same time?

Devotee eyes didn’t move fast enough to look at both Radha Madhava and Lord Nrsimhadeva who also got a puspa Abishek!

Now that really proves that this whole celebration is not from this world.

Then all of a sudden, out of nowhere, it started snowing on Our Large Deities… no more words………..

i can only look now, with a few tears blocking the view…

After some time, ecstasy took over the crowd, showers of Maha flower petal were somehow or other thrown from the altar and soon were covering the entire temple room, no one was spared, all were covered in spiritual …bliss.

To watch our pushpa abhishka from youtube, please click on this link:

Pushpa Abhisheka Mayapur

I don’t think anyone present will ever forget that incredible evening in Sri Dham Mayapur.

Sri Mayapur Dham Ki Jay!

Source: http://www.mayapur.com/2016/53889/

In 2009, a tiny one percent of the US population reported eating vegetarian or vegan. Now, 5% of the United States population is vegetarian and half of those people are vegan. The rates have skyrocketed over the last five years and studies show the rates are climbing. So why are people continuing to go veg? The reason seems to involve a mix of various factors, with the largest impact coming from how much we have learned about commercial farming and animal treatment over the last five years.

The Reason Why The U.S. Is Going Veg

Can you imagine that 16 million people in the U.S. are eating absolutely NO animal products? Pretty amazing considering the degree to which meat has an impact on most of our culture. Approximately 42% of those who do not eat animal products say that they went vegan after they saw an educational film. Sixty-nine percent said they chose to eat a vegan diet to support the ethical treatment of animals. Forty-five percent say they transitioned into veganism over time and of all those who are vegan, 52% say they have been eating vegan for less than 10 years. This could be an indicator of the way the country has become more knowledgeable about our food supply over the last five years. )

Which Other Factors Are Involved In The Veg Transition?

In 2009, when only 1 million people were vegan or vegetarian, 79% of them were woman. Thenumbers haven’t changed much. Today 79% of vegans and 59% of vegetarians are woman.

It seems like men have a harder time giving up animal and dairy products than women. But veganism is for both men and women. The meat consumption actually dropped by 12.2% since 2007. According to Google, people are searching for the keyword “vegan” increasingly more. In 2007, there were only 1600 results for “vegan” searches, but in 2014 this number increased to over 24,000 (and keeps going up).

There are celebrities are going vegan and vegetarian – just think about Bill Clinton, Ellen DeGeneres, Natalie Portman, Mike Tyson, Woody Harrelson and Alicia Silverstone as someexamples.

Restaurants and supermarkets are offering more and more options and the raw vegan industry is thriving. By 2050, the U.S. may even become a VEGAN COUNTRY – or at least have a majority of its people eating a vegan diet.

A vegan, vegetarian, or a plant-based diet with very limited animal products is a healthy, smart and sustainable way to live that can potentially decrease your ecological footprint and greatly improve your health.

Benefits Of A Vegan, Vegetarian, Or Plant-Based (Whole Foods, Organic And Preferably Local Diet):

• Your health: Highly processed and refined foods can cause inflammation in your body. Animal products tend to be acidic in nature, also being a cause inflammation. Eating a plant-based diet with plenty of organic vegetables and fruits can provide your body with essentialvitamins, minerals and antioxidants that are easily digestible, keeping you healthy and energized.

• The Environment: The planet is your home – our home – you (and all the rest of us) have to take care of it. Reducing your animal product intake can reduce your carbon footprint. If you choose to eat local, it is the best way to reduce it even more.

• The Economy: If you shop local, organic and seasonal, you can take the control back and prevent corporations from dictating your life and you will be supporting local farmers and businesses.

• Compassion: Believe it or not, but as you start eating plant-based, your compassion can increase. You can naturally start caring more about animals, nature and other people around you.

Vegan, Vegetarian And Plant-Based: What Is The Difference?

Vegans abstain from eating animal products, including meat, poultry, fish, dairy, eggs and other hidden parts of animals. Many vegans consider honey to be non-vegan, but some still include it in their diet. Ethical vegans choose to abstain from the use of animal products, such as leather or fur and products that were tested on animals as well.

While many vegans care about their health and eat healthy, being vegan doesn’t necessarily mean one is actually eating well. One can live on vegan cookies and french fries and still not be healthy.

To have a healthy diet (vegan or not), you need to eat plant-based and include plenty of leafy greens, vegetables, fruits, nuts and seeds in your diet.

Some vegans eat a mainly raw foods diet, while others eat mainly cooked or a mixture of raw and cooked food. There are low-fat, high-carb vegans and vegans who believe that eating a low-carb, high-fat diet is better. It all depends on your body.

Vegetarians abstain from eating meat, poultry and seafood, but may include some dairy and eggs in their diets. Lacto-ovo vegetarians include both, lacto-vegetarians eat dairy products, but not eggs, whereas ovo-vegetarians eat eggs, but not dairy.

Just like with veganism, a vegetarian can eat a very healthy diet full of plants or lead an unhealthy lifestyle choosing junk foods.

Plant-based diets are all about eating mainly plant-based foods, focusing on leafy greens, vegetables, fruits, nuts, seeds, legumes and whole grains. A plant-based diet can be completely vegan, or vegetarian, or may include some meat, poultry, or even fish.

The main idea is to eat a healthy diet that mostly consists of plants. Eating plant-based is necessary for the health of vegans, vegetarians and those who still include animal products in their diet.

Source: http://vbetweenthelines.com/index.php/2016/01/20/16-million-people-in-the-us-are-now-vegan-or-vegetarian-2/

Are all religions equal?
Question. I have been pondering the unity of religions or the universality of religions, specifically how the essence is the same although the external aspects may differ. Can you shed some light on this?
Answer by Romapada Swami: The principles of any bona fide religion would be based on certain universal regulative principles primary of which are austerity, cleanliness, mercy and truthfulness and not on any man made dogmas. By adopting such principles under the expert guidance of a fully realized soul, the conditioned Jiva-soul reawakens to his original identity as a loving servant of God. Any authorized process which brings the soul to this end is a bona fide religion. The details, traditions, costume or practices may differ but the essential principles must be the same.
Further, these principles can be adopted at various levels of realization just as mathematics can be understood at various levels from primary school to Ph.D. depending on the capability and previous training of the student in the subject. Similarly, the principles of religion are presented to various people in progressive stages according to their ability to accept and comprehend them by the prophets who are compassionate representatives of God, who fully understand the mentalities and spiritual needs of the people whom they address.

Source: http://m.dandavats.com/?p=18563

We are currently serving in the material world and using the paraphernalia of the material world in the service of Krsna. We read about the gopis in Vrndavana, who with their long hair, sweep the marble floor in the kunjas, the meeting places. We sweep with brooms and mop the temple floor, so what is the difference!? It is the same. The benefit is the same. It is Krsna’s floor. So we are greatly blessed that at every moment there is so much mercy and so much benefit. Everything related to Krsna is transforming us; it is sparsamani or cintāmaṇi, transcendental touch stone.

This is the nature of devotional service; it awakens attachment to Krsna. That is the unique thing. Thus, with great faith and enthusiasm, we can engage in devotional service. It will surely transform us and anyone who gets touched by this movement will be transformed by it.

Nāmno hi yāvatī śaktiḥpāpa-nirharaṇe hareḥtāvat kartuṁ na śaknotipātakaṁ pātakī naraḥ (Brhad-visnu Purana). It is said by chanting the holy name once, one becomes purified from more sinful activities than one can commit in a lifetime. So, this is a very potent movement that will have tremendous effect on us.

Still, one may think that their attachment to Krsna is still not so deep. But there are two things that develop by chanting and devotional service. One is that attachment to Krsna develops and the other thing is that we are accumulating Krsna’s mercy by everything we do. Even if we do not feel some transformation right away, with all the service, mercy accumulates and when Krsna so desires, then suddenly a great transformation may come.

Therefore, although attachment to Krsna is our aim, even if that is apparently not manifesting so much in us right now, we must carry on with great faith because Krsna will surely manifest that attachment. Nothing is forgotten; not the smallest service. Everything accrues in our eternal balance, our eternal credit. Therefore reminding ourselves of the great benefit of devotional service, we must be very eager to take shelter of such devotional service regardless of our position of ashram, regardless of whatever our position is in the material world. Anyone, in any place, can chant the holy name of Krsna and in that way anyone can take advantage of this movement!

Source: https://www.kksblog.com/2016/01/transformative/

Question: I want to give up lust, but I always have lusty thoughts. How can I renounce lust?

My Answer: You ask how it might be possible to renounce lust. It is impossible. I am sorry.

Even the gods cannot get free from lust. Even Brahmā became confused by it and began to pressure the goddess Vāk for intercourse. Even the greatestyogī (Śiva) has to contend with it – he had to burn the god of lust with his third eye, thus disturbing his meditation.

Nara-nārāyaṇa Ṛṣi, however, is noteworthy, for conquering lust is effortless for him. Nara-Nārāyana is Viṣṇu with his devotee. This is the key. I will try to explain it.

Lust is a permutation of love. When love is directed mainly upon one’s own gratification, it is “lust.”

Lust is a permutation of love.

Although sex is a very powerful way to explore lust, Sex is not inherently identical to lust. Krishna, for example, is extremely sexually active – but there is not even an atomic iota of lust in any of that sexual activity. Why? Because lust is the thirst to please oneself. There is no “thirst” in Krishna’s sexual activity, no sense of “need” or “emptiness to fill.” Krishna’s playful activities are not a search for happiness, they an expression of happiness. They are not attempts to fill a void of happiness, but are endeavors to share a surplus of it. His sexual activity is not an attempt to gratify himself, it is an endeavor to share his surplus bliss with other entities and thus please them.

Lust is undefeatable, but in the face of love, it disappears. This happens because love is the natural state of existence, and lust is a permutation that occurs only when existence is projected into some unnatural condition.

Lust only exists when a person feels emptiness and dissatisfaction inside; for lust is the endeavor to fill up that emptiness and remove that dissatisfaction. If we were completely satisfied, happy and effortlessly blissful – there would be no seed of lust.

So, never concentrate on “renouncing lust” – it will be a hopeless battle. Don’t try to take this enemy head-on. You can’t fight it head on, you have to cause it to surrender. Surrender to it is another option, but it never manages to fill the emptiness inside, so surrender to it is not a wise option. Better to make it surrender to you!

You can’t fight it head on, you have to inspire it to surrender!

But how?

The true self has svānanda (inherent bliss) in abundance. And the true self has an eternal, effortless relationship with the Supreme Self. This relationship facilitates Supreme Love, which causes an exremely abundant, overflowing happiness and joy, prema-ānanda. Try to realize this. It will cause lust to surrender to you.

Lust will begin to slacken as you begin to grasp the first hints of the first hints of the first hints of prema (Supreme Love). Eventually it will simply stop fighting, because it too becomes delighted by the Supreme Love, and wants to become involved in it, as a servant of that love.

Renunciation is hopeless.

So, don’t try to renounce lust, or anything else for that matter. Renunciation is hopeless. The ātmā is so small and dependent. Trying to renounce things and be independent from them is extremely difficult, painful, and almost surely doomed to failure since it is ultimately impossible for an ātmā to be absolutely self-sufficient. Instead of breaking yourself in this impossible battle, try to gain more and more cognizance of your true self, your eternal nature as a conscious being, your relationship to the Supreme Consciousness, and the divine love that is possible in that relationship.

Then lust will go away without effort, and merely as a side-effect.

Thus we see that people with a lot of prema, a lot of divine love, are very often very, very simple, minimalist, “renounced” people – because they have no wants or desires, because the prema satisfies them so completely. But it is a mistake to take this by-product of prema as if it were the main goal.

Try for renunciation: be prepared to fall on your face forever.

Try for prema: renunciation happens as a matter of fact, without effort, and very naturally and wholesomely.

– Vraja Kishor dās
www.vrajakishor.com

As India, originally known as Bharat, celebrates its 67th Republic Day today, anyone, who knows the correct history of this land, looks up with great hopes that the country will play its role in the upliftment of the world.  This is the day we can be proud of those great personalities that built India’s national pride.

In ancient times, the world was ruled by righteous kings, but in this age, Kaliyuga, due to a serious lack of qualified persons like King Yughisthira and King Parikshit, who could rule the entire world, by the arrangement of the Lord, democracies have come into play. While democracy has its own advantages, if not governed well, it can create endless chaos as we see these days.

“It is ironic that in modern democracies not only do the leaders consider themselves universal controllers, but the mass of people, considering the leaders merely their representatives rather than the representatives of God, also consider themselves, as a people, to be the controllers of their nation. Thus the chastisement mentioned in this verse has become unprecedentedly applicable to people in general in the modern world.” (Srila Prabhupada, SB 10.27 purport)

We hope that India, which has witnessed many great personalities, and even the Supreme Lord Himself, walking on its land, will be able to guide the world in a right direction.

Live: 67th Republic Day celebrations at Rajpath, President Pranab Mukherjee hoists national flag – Oneindia 9.40 am: PM Modi reaches India Gate, pays tribute to martyrs at the Amar Jawan Jyoti on 67th Republic Day. 9.35 am: Tribute to India’s martyrs paid at Amar Jawan Jyoti, India Gate. 9.30 am: Maharashtra Governor C. Vidyasagar Rao hoists national flag at …India TodayNDTVBusiness Standard –

PM Modi greets the nation on Republic Day – The Indian Express “Republic Day greetings to all my fellow Indians…tributes to all great personalities who framed our Constitution. “I salute Dr Ambedkar for his efforts as Chairman of (Constitution) Drafting Committee,” he said in on twitter. Francois Hollande, the …Economic TimesHindustan TimesScroll.in

Republic Day LIVE: India’s military might, cultural diversity on display at Rajpath – India Today India is celebrating its 67th Republic Day today. President Pranab Mukherjee, Prime Minister Narendra Modi and French President Francois Hollande, who is the chief guest, will be witnessing the Republic Day parade at Rajpath alongwith thousands of …Wall Street Journal (blog)The HinduNDTV –

Source: http://mayapurvoice.com/svagatam/india-celebrates-republic-day-nation-remembers-glorious-history/

For the pleasure of Srila Prabhupada and ISKCON's 50th Golden Jubilee year celebration, ISKCON Ahmedabad organized a 'PADAYATRA' , from ISKCON temple to Dakor, with hundreds of devotees chanting "Hare Krishna" maha-mantra, throughout the pad-yatra, for the benefit of people, as ordered by Shri Chaitanya Mahaprabhu more than 500 years ago. This was our first Padayatra, out of the 50 padayatras planned this year for the 50th anniversary celebration of ISKCON and without any experience, so we were expecting round about 50/55 devotees for 5 day walk from Ahmedabad ISKCON temple to Dakor Dham. But, around 75/80 devotees were walking for all 5 days, and also 25/30 devotees of different groups from Ahmedabad temple were joining us for each day. Some joined for 2 days and some for 3 days also.  In this way all together 100 plus devotees were taking part in Padayatra everyday.

H.G. Jashomatinandan Prabhu inaugurated the "Ahmedabad Padayatra 2016" Gujarat, by cutting the ribbon. All the devotees decided to pull the cart themselves like Rathayatra and hence, we started with kirtan, "krsna krsna, krsna krsna, krsna krsna krsna he ......... sung by Sri Caitanya Mahaprabhu when He left for South India Padayatra and Sri Narasimhadeva kirtan. All 5 days Padayatra went very smoothly and blissfully. We never had any complain of any devotees till last, by the mercy of Sri Sri Radha Govindaji and Gaura-Nitai and all Vaishnavas, it went very smooth all the days.

The route for Padayatra was pre-planned a month ago. 

Started on 15th January from our ISKCON temple to Maninagar Swami-Narayan temple to Hathijana Swami-Narayan temple, night stay here. 

On 16th Jan. from Hathijana to Ranachod Rai temple at Kanij to Siddhi Vinayak temple at Mehemdabad, night stay.

On 17th Jan. from Mehemdabad to Ranchod Rai Trust at Vathawadi to Sri Radha Krishna Trust at Sihuj, night stay.

On 18th Jan from Sihuj to Nani Kadhol to Alina, night stay.

On 19th Jan from Alina to Vrindavan Dham (rest house) to Shri Dakor Dham, reached at 1.30 noon. 

Milk and breakfast was served in the morning daily to devotees and in noon lunch prasadam and dinner prasadam was served at night halts.

Everyday, early morning devotees use to get up at 3.30 am take bath and were ready till 5.15 for mangal arti, followed by Narasimha arti and Tulsi puja, after that japa for about 45 minutes, then Guru-puja of Srila Prabhupada, morning class from 7.30 to 8.15 am and then milk and breakfast. We use to start walking at 9.00 am. This was our daily routine sadhana for all 5 days. Devotees chanted all the way 'Hare Krsna' mahamantra kirtan, some were chanting on their beads continuously. Lunch was served everyday at 1.00 pm and rest for one and a half hour and again at 4.00 pm we started to walk till we reach our destination. After reaching our destination daily devotees were performing Sandhya arti followed Narasimha arti and at the end dinner prasadam was served. Not a single devotee got tired of walking because they were chanting their respective rounds all the way and engaged in kirtan.

All the way throughout Padayatra we distributed big and small books and also BTG. We also all the way long distributed prasadam (Teel Laddoos -seesam sweets, because of Makar Sankranti), and in the evening few devotees in tempo use to go and distribute our khichadi prasadam coming from temple. We also distributed Big and small books and BTGs, with kirtan party, in respective villages in the evenings, at halts. 

On 18th H.H. Lokanath Swami Maharaja arrived at Radha Krishna Trust at Sihuj, did Guru puja and gave morning class till 9.10 am. He started kitan and continued for 7/8 kms just before we reached our noon destination, and in the evening he joined and continued kirtan till end at Alina village, which is totally crowded by muslims. Here we distributed BTG's and small books free and lot of khichadi prasadam compared to other 4 days. 

On 19th we left early morning at 6.30 am as our Guru puja, morning class and breakfast was planned in Vrindavan dham, which was only 4/5 kms away. H.H. Lokanath Swami Maharaja gave class and there even 'Jain saadhavis (matajis)’ attended the class, who were walking as usual and later breakfast was served to all of them. 

Everyday devotees were increasing and on the last two days devotees increased and gave the huge presence. Last day around 350+ devotees attended Padayatra till Dakor. H.H. Lokanath Swami Maharaja continued kirtan and ended at Dakor for about 10/11 kms. He continuously distributed the holy names 'hare krsna' maha-mantra. 

At Dakor devotees were first served with Ranachodarai's Rajbhog feast prasadam, sponsored by Mahendra prabhu, a dham-vasi from Dakor, which went on till 3.30 pm and the main program ending ceremony took place. Three disciples of Srila Prabhupada - H.H. Lokanatah Swami Maharaja, H.G. Jashomatinandan Prabhu and H.G. Sarvopama Prabhu graced the occasion and blessed all of us. Many other senior devotees were also present and graced the occasion. All three of them did wonderful kirtan and "Krsna katha". At the end, Harshad Prabhu, a devotee of Ranchod Rai (Krsna), also Dakor dham-vasi, explained the katha of Ranachod Rai in details.  We ended the program at 6.00 pm and all the devotees had darshan of Ranachod Rai and left to their respective places.

Most of the devotees were experiencing kind of a short 5 days 'Vraj-mandal Parikrama' or 'Navadwipa-mandal Parikrama'. I was experiencing the 5 days Ahmedabad to Dakor Padayatra like a training center for "Vraj-mandal Parikrama". 

We distributed around more than 850 big books and hundreds of small books and more than thousand BTGs in these 5 days.

We hope and humbly pray for the blessings of all Vaishnavas, so that we continue this Padayatra service every year and also expand this to other ISKCON centers.

I am very much thankful to all those devotees who had extended their help in many ways to make this "Padayatra" a successful event for the pleasure of Srila Prabhupada and his anugas. 

Your servant in the service of Srila Prabhupada,

Murali Mohan das
Ahmedabad - Gujarat

The mind is always controlled by something. There is no question of us being able to control the mind. Therefore when we are dealing with Krsna more and more, all the time, then the mind becomes controlled by Krsna and if we are dealing with material things then the mind gets controlled by material things because the mind is always controlled by external things.

Source: https://www.kksblog.com/2016/01/controlling-the-mind-2/

By Hare Krishna Devi Dasi

To see the true value of the Vedic social system, we need to understand it in its original form.
Thinkers throughout history—from Plato to Locke to modern political theorists—have always discussed the ideal form of social organization. Vedic literature also addresses this question and presents as the ideal the social system known as varnashrama, which divides society into four varnas, or occupational groups, and four ashramas, or stages of life. The four varnas are brahmanas (priests and teachers), kshatriyas (rulers and warriors), vaishyas (farmers and merchants), and shudras (laborers and artisans). The four ashramas are brahmacharya (student), grihastha (householder), vanaprastha (retired), and sannyasa (renounced).

When His Divine Grace A.C. Bhaktivedanta Swami Prabhupada carried the wisdom of Vedic literature to the West, he was hoping for nothing short of a spiritual revolution. He knew that without Krishna consciousness, people cannot be happy. An important part of his strategy to spread Krishna consciousness around the world was the revival of varnashrama. For many years, his followers have pondered his instructions about varnashrama, but so far have made little progress in fulfilling his vision for it.

Part of the problem may be confusion caused by apparently contradictory things Srila Prabhupada said about varnashrama.For example, in the Bhagavad-gita (2.31), Prabhupada refers to varnashrama as “man’s steppingstone for spiritual understanding.” But in other places he implies that varnashrama can become simply a materialistic arrangement for one social group to dominate another, and by reinforcing identity based on bodily categories, it creates a stumbling block on the path to spiritual advancement. In some instances Srila Prabhupada says that because Lord Krishna created varnashrama, it exists in all societies at all times. But Prabhupada also sets forth the establishment of varnashrama as a central goal of the Krishna consciousness movement. So is varnashrama an aid for spiritual elevation, or an instrument for social oppression? Does it exist throughout human society, and has it existed throughout history, or is it yet to be established?

To clarify these issues, we must recognize that the word varnashrama conveys similar but significantly different meanings in different contexts. Here are three basic types of varnashrama:

The original varnashrama is the division of society into four varnas and four ashramas that cooperate to satisfy the Supreme Lord. One’s varna is determined by one’s character, qualities, training, and work. The focus is spiritual advancement and spiritual satisfaction for each member of society.
This kind of varnashrama is a spiritual institution, just as a temple or a church becomes spiritual when used to glorify the Supreme Lord. The original varnashrama is sometimes referred to as daiva, or “divine,” varnashrama.
Materialistic varnashrama is the formal division of society into four varnas and four ashramas primarily to control society and increase the material well- being of certain groups. Typically, parentage and adherence to certain rituals determine varna, rather character and training. The hereditary caste system, a perversion of the original varnashrama, is in the category of materialistic varnashrama.
Spontaneous varnashrama is a “default” society that results because by nature people tend to divide into classes (the four varnas). Spontaneous varnashrama is devoid of a connection with the Supreme Lord and does nothing to promote spiritual progress.
To help us understand the kind of varnashrama Srila Prabhupada promoted, let’s look at these types of varnashramas more closely, beginning with the least spiritual type.

Spontaneous Varnashrama

In a June 1971 conversation with Professor Grigoriy Kotovsky in Moscow, Srila Prabhupada explained that because varnashrama is created by God, it exists in every society in every age:

In Bhagavad-gita [4.13] there is the statement catur-varnyam maya srishtam: this system was created by Vishnu [God]. So since varnashrama is a creation of the Supreme, it cannot be changed. It is prevalent everywhere. It is like the sun. The sun is a creation of the Supreme. The sunshine is there in America, in Russia, and in India—everywhere. Similarly, this varnashrama system is prevalent everywhere in some form or another. Take, for example, the brah-manas, the most intelligent class of men. They are the brains of the society. The kshatriyas are the administrative class; then the vaishyas are the productive class, and the shudras are the worker class. These four classes of men are prevalent everywhere under different names. Because it is created by the original creator, so it is prevalent everywhere, varnashrama-dharma. (Moscow, June 22, 1971)

Prabhupada is describing spontaneous varnashrama. People naturally tend to divide into the classes Prabhupada mentions, but there is no goal of using that social structure to serve the Lord.

Materialistic Varnashrama

In the Srimad-Bhagavatam (1.2.8) Suta Gosvami criticizes what we would call materialistic varnashrama: “The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.” This verse applies to the caste system of modern India. Although the caste system has some basis in religious tradition, for most of its practitioners the primary motivation is respectable social standing and material enjoyment, either in this life or the next, rather than service to the Supreme Lord.

Original Varnashrama

The great sage Parashara tells us how human society can satisfy the Supreme Lord, even though He is already full in all opulences:

varnashramacaravata
purushena parah puman
vishnur aradhyate pantha
nanyat tat-tosha-karanam

“The Supreme Personality of Godhead, Lord Vishnu, is worshiped by the proper execution of prescribed duties in the system of varna and ashrama. There is no other way to satisfy the Lord.” (Vishnu Purana 3.8.9)

Parashara Muni is referring to the original varnashrama system. Its essential feature is the deliberate organization of society so that the members of each class perform activities that help members of other classes in their spiritual advancement.

It is interesting to note that in the Vishnu Purana verse, Srila Prabhupada translates the word tosha as “satisfy” rather than “please.” I take this to mean that even though Krishna is pleased by the service of individual devotees, He is satisfied when everyone serves Him, because He knows that by serving Him all living entities will gain the greatest benefit. In daiva varnashrama everyone can serve the Lord, whatever his level of spiritual advancement, by following the principles Krishna sets forth in the Bhagavad-gita. In the third chapter, Krishna offers a description of work according to the principles of karma- yoga for those at the beginning level of spiritual advancement. As Krishna further explains in the twelfth chapter, those most captivated by material enjoyment and least able to follow regulations can make spiritual advancement by working for Him, offering Him the fruits of their labor, or at least renouncing the fruits of their labor for some charitable cause. Krishna emphasizes dutiful working according to one’s nature, with detachment from the fruits of labor. Workers in daiva varnashrama can gain further advancement because they work in the association of devotees and serve them.

Furthermore, everyone—brah-mana, kshatriya, vaishya, or shudra—is eligible to advance to the topmost spiritual platform by offering not just the fruits of activity but the very activity itself to the Lord in full Krishna consciousness. In the eighteenth chapter (verses 45-46), Krishna tells Arjuna, “By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done. By worship of the Lord, who is the source of all beings and who is allpervading, a man can attain perfection through performing his own work.”

At this level, work is no longer counted as karma-yoga. Instead, it is considered bhakti-yoga, the highest stage of devotional service. Krishna informs Arjuna that if he acts on the platform of bhakti-yoga, he can “abandon all varieties of religion.” He has simply to perform his occupational duty as an offering of love to Krishna. He need not worry about all the injunctions contained in the “flowery words of the Vedas,” which concerned him in the opening pages of the Gita.

So only daiva varnashrama—the original system created by the Lord—can satisfy the Lord, because everyone can make spiritual progress. The more materially attached can learn to renounce the fruits of their labor. The more spiritually advanced can gain the highest spiritual ecstasy by offering their labor to the Lord in a spirit of loving devotion. The Lord is satisfied because He sees all His children advancing towards Him, each according to his highest capacity at the moment.

Those who have reached the top platform of pure devotional service, such as Arjuna [see sidebar: “Varnashrama and Karma”], are in fact transcendental to varnashrama, even though they still appear to be carrying out their varnashrama duties like anyone else. When engaged in pure devotional service by doing their work as bhakti-yoga, they are no longer on the material platform; they are in spiritual ecstasy.

Now that we have examined the three main types of varnashrama, let’s look at what we might call “Prabhupada’s varnashrama.”

Prabhupada’s Varnashrama

In the Ninth Canto of the Srimad-Bhagavatam (9.10.51), commenting on the varnashrama structure in Lord Ramacandra’s ideal kingdom, Srila Prabhupada writes: “Among the four yugas [ages]—Satya, Treta, Dvapara and Kali—Kali-yuga is the worst, but if the process of varnashrama-dharma is introduced, even in this age of Kali, the situation of Satya- yuga can be invoked. The Hare Krishna movement, or Krishna consciousness movement, is meant for this purpose.”

When Srila Prabhupada indicates that it is a mission of the Hare Krishna movement to establish varnashrama, he clearly does not mean the spontaneous varnashrama he told Professor Kotovsky was already existing all over the world. Nor does he mean the materialistic varnashrama of social prestige. Rather, Srila Prabhupada means the original varnashrama, the social organization that can satisfy the Supreme Personality of Godhead, Sri Krishna, because it provides for the spiritual advancement of all types of people. Nevertheless, the varnashrama Srila Prabhupada presents for his followers has certain prominent features especially meant to make it an effective tool for spreading Krishna consciousness in the present age.

Not by birth. First of all, Prabhupada emphasizes that varna designations should be determined by character, training, and work, not by birth. He cites the injunctions of such sages as Narada Muni to back up his position. Srila Prabhupada indicates that rather than society’s using birth as the criteria, a devotee’s teachers and guru can help determine the varna best suited for his specific nature and guide him to appropriate training for that varna.

Living off the land. In previous ages there was no need to specify this, but for our age Srila Prabhupada constantly urged devotees to “get all your necessities from the land” and to “grow your own food, produce your own cloth.” A society based on simple living and high thinking would favor spiritual advancement.

The Varnashrama college. Srila Prabhupada writes in The Srimad-Bhagavatam (9.10.50), “As there are schools and colleges to train students to become chemical engineers, lawyers, or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brahmanas, kshatriyas, vaishyas, shudras, brahmacharis, grihasthas, vanaprasthas, and sannyasis.”

In March 1974 in Vrindavana, Prabhupada first outlined his ideas for a varnashrama college. Unlike traditional Vedic schools in which vaishyas, for example, were taught only scriptural studies (getting their vocational training at home), the varnashrama college would be for them somewhat like an agricultural university, in that there would be plenty of hands-on instruction, including practical subjects such as cow protection and food-crop cultivation. Also unlike traditional Vedic schools, even shudras would be included, although, again, their subjects would be centered on hands-on learning rather than formal classroom instruction. By training students in all the subjects necessary for the smooth functioning of a self- sufficient village, such a college would provide the foundation for setting up varnashrama.

Small-scale subsistence farming. Economic historians say that large-scale market-oriented farm production was unknown up to a couple hundred years ago. Today modern agribusinesses maintain large farms by capital- intensive techniques that rely heavily on tractors and petroleum, large pools of migrant workers, debt-intensive financing practices such as mortgages, government loans, and futures speculation in the commodity markets. In the model of varnashrama Srila Prabhupada presents, farmers don’t go into debt, because their local government gives them small plots to farm. Because these plots cannot be resold, farmers do not risk the unemployment that results when all the land ends up in the hands of the slickest businessman.

Economy based on agriculture and cow protection. Again, there was no need to emphasize this approach in traditional Vedic times, but for our modern times, when factory production and the service industry drive the economy, Srila Prabhupada often stressed the importance of resting our self-sufficient economy on agriculture and cow protection, or “living as Krishna lived.”

In the ideal varnashrama community, applying the principles of cow protection would mean that plowing should be done with oxen rather than tractors. The farmer effectively owns his means of production in a non-competitive system, and production is focused on home use and charitable giving, with only the excess being sold. Economic development would be highly localized, and short-distance shipping by ox-cart would re-place long-distance shipping by trucks and trains.

Mutual respect between varnas. In a 1975 conversation with an Indian governor in Vrindavana, Srila Prabhupada emphasized the deadly hazard of promoting contempt and hatred between the classes: “The shudras were hated like anything, so they became Mohammedans… . Now the result is that you and Pakistan go on fighting forever.” In contrast, Prabhupada stresses that in varnashrama everyone’s position is to be respected and appreciated because everyone is serving the Lord.

Protection for laborers. Prabhupada’s varnashrama does not sanction harsh treatment of workers and the hope of placating them with the promise of rewards in the next life. The other classes should treat their dependent workers kindly and fairly. To provide the needs for any society takes hard work, but Prabhupada condemned the hellish working conditions and social exploitation of modern industry: “The productive energy of the laborer is misused when he is occupied by industrial enterprises. Industry of various types cannot produce the essential needs of man, namely rice, wheat, grains, milk, fruits, and vegetables. The production of machines and machine tools increases the artificial living of a class of vested interests and keeps thousands of men in starvation and unrest. This should not be the standard of civilization.” (Srimad-Bhagavatam 1.9.26, Purport)

On one hand, industrial development subjects the laborer to ghastly working conditions; on the other hand, its machines threaten him with unemployment and misery. Prabhupada considered laboring-class unrest a clear symptom of poorly trained government leaders. The test of good government is whether it can make everyone happy (sarve sukhino bhavantu). In return for their labor, workers should be treated amicably and assured of food, shelter, the necessities of life, and protection for their families.

Using varnashrama as a preaching tool. Srila Prabhupada envisioned varnashrama as the only effective means of spreading Krishna consciousness to the world.

In big scale you cannot make all of them brahmanas or sannyasis. No. That is not possible. This is small scale. What percentage of people of the world are we attracting? Very insignificant. But if you want to make the whole human society perfect, then this Krishna consciousness movement should be introduced according to Krishna’s instructions—if you want to do it in a large scale for the benefit of the whole human society. Now we are picking up some of them, the best. That is one thing. But Caitanya Mahaprabhu said para-upakara. Why only a certain section should be picked up? Let the whole mass of people get the benefit of it. But then it is required to be systematic. Therefore, we have to introduce this varnashrama- dharma. It must be done perfectly. It is possible, and people will become happy.” (Mayapur, February 14, 1977)

The varnashrama model that Srila Prabhupada presents is specifically adapted to the present age and focused on attaining the highest level of love of Godhead for all. Even if we can’t come to Srila Prabhupada’s ideal standards at once, we can take steps toward varnashrama that will provide the momentum to reach the goal. Faced with the inevitable difficulties of the present age, many people will then have the chance to be attracted to self-sufficient varnashrama villages, centered on the worship of Lord Krishna.

Lord Chaitanya and the Caste System

Materialistic varnashrama was practiced at least as far back as five hundred years ago, when Lord Krishna appeared on earth as Sri Chaitanya Mahaprabhu. The hereditary brahmanas of the day were anxious to protect their social standing and expected others to observe their social customs. Lord Chaitanya, however, saw that such customs promoted social prestige and not spiritual advancement, so He defied them again and again.

The caste brahmanas believed that a person working in a shudra’s occupation could not become a spiritual master. Since Ramananda Raya was a government employee, they considered him a shudra. The Lord discounted Ramananda Raya’s nominal social position and took spiritual instruction from him because Ramananda Raya was a devotee on the highest level of Krishna consciousness. The caste brahmanas also considered anyone from a Muslim family unfit to enter the temple at Puri and see the Deity form of Krishna as Lord Jagannatha. But Lord Chaitanya, who is actually the same as Jagannatha, visited the great devotee Haridasa Thakura every day, even though Haridasa came from a Muslim family.

The hereditary brahmanas of Lord Chaitanya’s day were obsessed with dozens of rules and strictures drawn from the idea that a brahmana would jeopardize his position by eating with or even touching anyone from outside the brahmana caste. Lord Chaitanya dismissed such materialistic conceptions, however, accepting invitations to eat with devotees in the lowest social position. He freely touched and embraced sincere worshipers of the Lord, challenging the degraded, materialistic system of varnashrama.

The Natural System for Civilized Life

Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste, and the laborer caste. These castes are classified in terms of one’s work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder’s life, the retired life, and the devotional life. In the best interest of human society there must be such divisions of life; otherwise no social institution can grow in a healthy state. And in each and every one of the above-mentioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varnashrama-dharma, which is quite natural for the civilized life.

The varnashrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another. When the aim of life, a i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-priti, or sense gratification, as already discussed hereinbefore, the institution of the varnashrama is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.

Herein the statement of Bhagavatam is that the highest aim of life or the highest perfection of the institution of the varnashrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gita (4.13).—Srimad- Bhagavatam 1.2.13, Purport

Karma and VarnashramaVarnashrama Curriculum: A Sampler of Courses

Students of Krishna consciousness know that the ideal life is a fully spiritual one—a life of devotional service to Krishna. They know that activities such as hearing about Krishna, chanting Hare Krishna, and so on, are purely spiritual and therefore yield no material reaction, or karma. But what about the activities of varnashrama or, specifically, our varnas, or occupations? Aren’t they material and therefore karmic?

Lord Krishna teaches in the Bhagavad-gita that whether a person’s work is spiritual or material depends mainly on his consciousness. Krishna also describes three kinds of action: karma, vikarma, and akarma. (Bhagavad-gita 4.17) Let’s examine these and related terms in light of the different kinds of varnashrama.

Karma can mean any activity—prescribed, sinful, or transcendental. But a more specific definition is work prescribed by scripture for one’s varna. Such work brings material rewards. The work of persons who follow the materialistic system of varnashrama is karma.

Vikarma means work against the laws of God, and it brings punishment. Much work under a spontaneous system of varnashrama falls into the category of vikarma.

Akarma means work as an offering to Krishna. Such work produces no material reward or punishment but leads to spiritual liberation. Akarma activities are the goal of the original, or daiva, varnashrama system.

Krishna recommends akarma (Bg. 3.9): “Work done as a sacrifice for Vishnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.”

Karma-kanda refers to acts performed under Vedic injunctions for promotion to higher material planets. Such acts are part of materialistic varnashrama.

Yoga is a cognate of the English word yoke. A yoke links two oxen, and yoga links the individual living being and the Supreme Personality of Godhead. Within the framework of daivavarnashrama, different forms of yoga help people on the spiritual path.

Karma-yoga means offering the fruits of one’s activities to the Lord. Common in daiva varnashrama, karma-yoga marks the beginning of spiritual life.

Jnana-yoga means to offer the results of one’s intellectual activities to the Lord by trying to understand Him. It is a step in spiritual development and is part of daiva varnashrama.

Bhakti-yoga means to offer one’s activities to the Lord in complete love and devotion, free of desire for material benefit. Bhakti-yoga is the summit of all yogas because it is completely akarma, or without material results. The goal of daiva varnashrama is to gradually elevate all citizens to bhakti-yoga.

To understand the relationship between karma and varnashrama, we must understand that similar activities may be spiritually dissimilar. In Raja Vidya Srila Prabhupada writes, “On the Battlefield of Kurukshetra, Arjuna engaged in fighting, and those on the side of Duryodhana engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Krishna.”

Finally, we must understand that within daiva varnashrama our consciousness—not our varna or ashrama—determines our spiritual standing. Srila Prabhupada wrote to a disciple, “Krishna says in the Bhagavad-gita that anyone who surrenders unto Me, whether a woman, shudra, vaishya, etc., they all attain the highest perfection of bhakti-yoga—not that now I am grihastha, I am doing karma-yoga, or now I am vanaprastha, I am doing sankhya-yoga. This is all nonsense.”

In considering courses for each varna, I asked myself, What kind of knowledge is needed to build a self- sufficient spiritual community that can encourage and protect its citizens? I also looked at the qualities and duties of the different varnas as described in scripture and thought about what kind of training would best help each varna develop. Finally, I looked at Prabhupada’s descriptions of training for the different varnas.

Brahmanas

Scriptural studies
Prabhupada’s instructions on varnashrama
Teacher training
Mental health and learning disabilities
Ayurvedic medicine
Herbal healing
Deity worship in the rural community
Kings in the Bhagavatam

Kshatriyas

Religion
Politics
Social order (Sociology)
Economics
Military arts
Ethics and morality
The sciences
Management
Devotional service

Some subjects require further consideration. For example, Prabhupada suggests training in the sciences for kshatriyas, but science is a broad field. Should kshatriyas learn nuclear physics and synthetic chemistry? Or would agronomy, ecology, sanitation, and dairy science be more valuable to the leader of a self-sufficient community?

Srila Prabhupada said that a varnashrama community would consist of just a few brahmanas and kshatriyas. Most citizens would work as vaishyas or shudras.

Vaishyas

Fundamentals of ecology and permaculture
Agronomy
Developing a resource inventory
Basic farming practice
Fundamentals of animal health and reproduction
Krishna’s example of cow protection
Basic cow care
Working with oxen
The herd sire
Pasture management
Food grain production and processing
Fiber plant production and processing
Economics
Orchard skills
Forestry

Since those working in the shudravarna support the other members of society, their curriculum would need to be accordingly broad. Many courses would emphasize hands-on instruction to build expertise in practical skills.

Sudras

Technical drawing
Implement design and construction
Woodworking and carpentry
Blacksmithing
Cart and wagon design and construction
Road building and excavating
Energy-efficient house construction
Papermaking
Shorthand
Water supply and sanitation
Energy forms: Potentials and pitfalls
Performance arts for preaching
Visual arts for preaching
Small-scale textile production
Vegetable dyes

As in any small college, students majoring in different varnas would have ample opportunity to interact with each other, and those interactions would foster a spirit of appreciation, cooperation, and community. Students in different varnas might study some of the same courses. For example, for a successful self-sufficient community both vaishyas and kshatriyas should have a basic understanding of soil science and soil conservation, taught in an agronomy course. As the teachers of the community, brahmanas would specialize in different areas of knowledge. So besides brahminical courses, brahmanas would study subjects primarily meant for kshatriyas, vaishyas, or shudras.

All students would take some core subjects, such as an elementary course in cow protection and a course on community development. Most important, to create a common goal and vision for a varnashrama community, all students would come together to study Srila Prabhupada’s instructions on varnashrama and farm community development.

Steps We Can Take Now: Study and Discuss Srila Prabhupada’s InstructionsDevelop Training In Self-Sufficiency Skills

The more we can get together to study and discuss Prabhupada’s instructions on the pitfalls of the materialistic varnashrama systems and the benefits of the original system, the better our chances of avoiding mistakes so we can build a system that will help people in their spiritual lives. ISKCON centers can set up weekly classes to study Prabhupada’s instructions on varnashrama.

Even though ISKCON may not have a full-fledged varnashrama college, it can still offer training in some of the subjects needed to help self-sufficient communities develop. Prabhupada told devotees in Mauritius that others would be attracted by their “training power.” Classes in gardening, carpentry, and community relations, for example, can teach valuable skills while providing opportunities to tell others about Krishna conscious philosophy.

Support Cow Protection
Cow protection is an important duty of the vaishya class, of which businessmen are a part. Although properly caring for cows in a modern industrial city is impossible, men and women in business can fulfill their responsibility by supporting cow protection in ISKCON farm communities. They can also visit the farms to see how the needs of the cows are being met and the cowherds trained and maintained.

Support Krishna Conscious FarmersShow Appreciation For the Service of Others
“Anything grown in the garden is a hundred times more valuable than if it is purchased from the market,” Srila Prabhupada told disciples in France. What could be a more opulent offering to the Lord than fruits, vegetables, and grains grown by devotee farmers with love and devotion for Him—without the use of poisonous sprays or slaughterhouse by-products such as bloodmeal and bonemeal, popular with most other organic farmers? Devotee farmers who use a rototiller to grow tomatoes, beans, and squash for the market may not be quite up to the ideal of Prabhupada’s ox-powered subsistence grain farmer, but certainly to be working on the land for Krishna is a big step in the right direction. If such farmers are supported, their children might become inspired to take care of the cows and become Krishna conscious ox-power farmers.

One of the most dangerous aspects of any class system is the fostering of feelings of contempt between classes. This threatens social harmony and reinforces materialistic class identity, stunting spiritual growth. To move toward Prabhupada’s varnashrama system, we must practice showing our appreciation when others serve the Lord by their occupational duty, whether by dressing the Deity, managing the temple accounts, raising Krishna conscious children, acting as temple president, growing vegetables for the Lord, or putting in a new electrical system. If we look for the connection with Krishna, we lose our materialistic vision of others and reinforce their identity as devotees. Also, we can encourage them in their service by providing opportunities for additional training in their specialty.

Source: http://m.dandavats.com/?p=18547

Hare Krsna 

Official 50th anniversary posters released

All temples requested to display new posters prominently to publicise the 50th

By ISKCON 50 Global Office

The Global Office for the 50th Anniversary of ISKCON has released 8 new posters and banners as part of their ‘Poster-up’ campaign, and requested all temples and centres around the world to display these posters in prominent locations in their premises. The posters and banners can be downloaded from the ISKCON 50 website by clicking here.

“We have one general poster about the 50th, and seven other posters – one for each of the seven purposes of ISKCON,” said Anuttama Das, GBC Minister for Communications who is part of the International Executive Committee for the 50th Anniversary. “One of the aims of the 50thAnniversary is to educate the general public about ISKCON. The posters depicting the seven purposes will attempt to do that with attractive imagery and relevant information.”

The posters were designed by Paramsiddhi Devi Dasi from ISKCON Ahmedabad with storyboards and visualisation provided by the ISKCON 50 Global Office.

“It is important that temples around the world start to publicise the 50th anniversary in a structured manner,” said Romapada Das, International Coordinator for the 50th Anniversary. “As part of our public profiling, every temple should start displaying these posters in their premises so that every visitor knows that it is our 50th anniversary year, and understands what ISKCON stands for.”

“The entire experience of designing these posters was an incredible journey,” described Paramsiddhi Devi Dasi. “We had to capture the mood of Prabhupada in each poster, and include images that were relevant to each of the seven purposes of ISKCON. We request all of you to please use these posters to inform your congregation, visitors and other public about ISKCON and its 50th anniversary.”

Temples can simply download the posters from the downloads section of the ISKCON 50 website and print them locally. The Global Office will also be making printed copies available at the special 50th anniversary booth at the ISKCON Leadership Sangha in Mayapur from 24thFebruary to 2nd March 2016. Those who wish to get hard copies can pick them up from the booth.

“Through these posters, I hope that people around the world will understand what Prabhupada envisioned for ISKCON, and start inquiring more to learn about our society’s spectacular achievements in the last fifty years,” concluded Romapada Das. “The 50th is a unique opportunity for us to glorify Prabhupada and to spread the sankirtana movement. Put up these posters so that everyone who comes to your temple starts to ‘think 50 and act 50’!”

ISKCON centres are requested to write to Romapada Das,  International Coordinator, 50th anniversary at romapada@iskcon50.org if  they need any further information or support about the 50th anniversary.

THINK 50! Act 50!

By Madhava Smullen

The Service Appreciation Ceremony – a semi-annual custom introduced in 2014 that honors those who have contributed years of service to the New Vrindaban village – was held for the third time at ISKCON New Vrindaban’s Community Hall on Sunday December 6th, 2016.

Previous ceremonies honored the late Madhava Gosh and his wife Vidya, Kripamaya and his wife Krsna Bhava, Malati Devi, Navin-Shyam, Jamuna, and Kacey Orr for diverse services from GBC to board member to cow and garden care.

This time, around fifty people gathered to honor ECO-Vrindaban veteran farmhand Ray Kuderski, cook and mother Dharmakala Dasi, performer and author Sankirtan Das, and his wife Ruci, a longtime teacher at New Vrindaban.

Joint board member Chaitanya Mangala Das acted as MC for the event, which for the first time included slideshow presentations on each honoree’s life and achievements.

Each person was also presented with a cherrywood plaque thanking them for their decades of service in the development of the New Vrindaban community, on behalf of Srila Prabhupada, Sri Sri Radha Vrindabana Chandra, and the Board of Directors of ISKCON New Vrindaban and ECO-Vrindaban.

Ray Kuderski – whose wife Kelli, son Michael, and sister-in-law Carol were all present – received his plaque from Ranaka Das, his boss and friend during his more than three decades of exceptional work with the cows and farming activities in New Vrindaban.

Born and raised in the Moundsville area, Ray didn’t have prior farm work experience, but learned on the job. He first began working with Ranaka in the Plough Department in 1983, which later merged with the Cow Care Department and eventually evolved into ECO-Vrindaban.

“For decades, it was mostly Ray and Ranaka doing everything,” says Chaitanya Mangala. “During the tougher times at New Vrindaban, when they had to look after 400 cows on a shoestring budget, they often had to put aside their own concerns and comfort to make sure the cows were cared for.”

The crowd laughed with fond familiarity when Chaitanya showed them a photo of Ray on his trusty John Deere tractor, commenting, “This is probably how you all recognize him.”

“Ray is known as a no-nonsense guy who does his work steadily without complaint year in and year out,” explains Chaitanya. “He’s been an amazing part of the fabric of New Vrindaban for so long. The place clearly wouldn’t be the same without him.”

True to form, when Ray was offered the chance to say a few words after his slideshow presentation, he declined with a self-effacing grin. But the crowd wouldn’t stay silent. One after the other, dozens got to their feet, praising Ray for his incredibly dedicated participation.

Next came Dharmakala Dasi, who has served New Vrindaban for more than four decades. After joining ISKCON in Maryland in 1972, Dharmakala was initiated by Srila Prabhupada in 1973 in New York, and began cooking for Krishna at the Henry Street temple there.

She moved to New Vrindaban in 1974, where she received 2ndinitiation in 1975 and began cooking for the Deities and devotees, a service she would continue for the next fifteen years.

Her opulent 4pm offering of elaborate cookies and cheese cake became legendary, as did the breadsticks, date nut bars, apple crisp and more she made for the devotees. Often spending eleven-hour days in the kitchen, Dharmakala still found time to raise her five children.

After stopping her work in the temple kitchen, she continued to bake cakes for weddings, birthdays, and anniversaries in New Vrindaban, a service she offers to this day. In 1995, she started her company “World’s Best Cookie,” which has sold over 500,000 handmade cookies.

Speaking about their mother, Dharmakala’s eldest son Suddha-Sattva and daughter Dinataruni appreciated how she had opened her home to their friends. “Our house was always packed with kids, and you’d feed them every day,” Suddha said. “That’s one of the ways you showed your love for devotees in the community.” Dharmakala’s son Vincent and daughter Sarasvati were also present.

In turn, the crowd then showered their love and appreciation on Dharmakala, mostly by enthusiastically yelling out the names of her different legendary preparations. Some reminisced about fighting over her offerings; others thanked her for the cakes she had made for them. ECO-V Board Chair Bhima Walker then presented her with her plaque.

“My friends are the reason I’m still living in New Vrindaban after all these years,” Dharmakala was quoted in an article that was read out. “We all built this place together. We’re like family.”

Finally, Sankirtan and Ruci were honored. The two met in college in 1968, joined the Chicago temple soon after, and were initiated in 1973. They arrived in New Vrindaban on the eve of Gaura Purnima 1976 in the dead of winter, showing them just how austere the place could get. But nothing could deter them from serving there for the next four decades.

As well as her service to Tulasi Devi, Ruci is most known for her nearly forty years of teaching preschool and elementary students at different New Vrindaban schools since 1978.

Today, she continues to teach at the Gopal’s Garden Homeschool Co-Op, established in 2007. There, she provides a balanced blend of standard academic subjects and Krishna conscious ones, including japa, kirtana, and Bhagavad-gita slokas. At the end of each school year, she produces an anthology of the students’ writings and illustrations.

Over the years, Ruci developed bonds with her students that have remained to this day. She often receives mail from early students – now with successful careers and their own families – who tell her what an impact her teaching had on their personal and professional lives.

At the service appreciation ceremony, three generations stood to thank Ruci for everything she had done. Pioneer New Vrindaban residents told her, “You were a shining light throughout New Vrindaban’s history. You never let us down.” Their children, now in their thirties and forties, appreciated all the benefits they had gotten from her classroom. And their children, still currently studying with Ruci, piped up and said, “I love being in Ruci’s class!”

Meanwhile her husband Sankirtan is known for braving austere conditions out at the Bahulaban “Pits” to cook breakfast every day for nearly fifteen years, including the famed “oatwater.”

He’s perhaps most praised, however, for developing the Brijabasi Players and for his hundreds of plays and skits from the late 1970s to this day.

One of his most fondly remembered productions was the sweet Nandulal, in which he played the blind saint Bilvamangala Thakur, who unknowingly encounters Krishna, played by the then 12-year-old Sesa Walker. Sankirtan recalled the play as one of his favorite experiences from over the years, praising the professionalism and commitment of his youthful co-star.

Sankirtan also collaborated for many years with Lokamangala Das, performing transcendental dramas around the U.S. These included the two-man magnum opus Mahabharat, which they toured for four years to colleges, temples and even Off Broadway in New York City.

Sankirtan is also an award-winning storyteller and author, winning the West Virginia Artist Fellowship Award in 2005 for his storytelling at schools and colleges, and a Next Generation Indie Book finalist award in 2014 for his book Mahabharat: The Eternal Quest.

Recently, Sankirtan has been taking his PowerPoint about the 50th Anniversary of Prabhupada’s arrival in the West to colleges. And his project “Holding Srila Prabhupada,” in which he takes photos of pilgrims holding a picture of the ISKCON Founder outside his home – where Prabhupada stayed in June 1976 – has given hundreds a deeper New Vrindaban pilgrimage experience.

After the presentation on Sankirtan’s life, many devotees stood to say how moved they were by his service. Advaitacarya Das recounted how Sankirtan had spent eight hours a day for two weeks helping his son Halavah Sofksy rehearse to try and get an acting scholarship. As a result, Halavah won the scholarship. Present himself, Halavah added, “It shows the level of generosity that you have. And so many others have similar stories to tell about you.”

Sankirtan and Ruci also have two adult children of their own. Their son Josh (Sanjaya) – who was present at the ceremony — is an attorney and helps edit Sankirtan’s writings. Their daughter Visnupriya is a senior product and graphic designer for a consulting firm, and has designed and illustrated Sankirtan’s books.

At the end of the ceremony, Ruci and Sankirtan were presented with their plaque by INV board member Keval Patel.

In his concluding statement, Chaitanya Mangala recited Verse 4 from Rupa Goswami’s Nectar of Instruction, which discusses the six “symptoms of love shared by one devotee and another.”

He also quoted the purport, where Srila Prabhupada writes: “Even in ordinary social activities, these six types of dealings between two loving friends are absolutely necessary,” and further clarifies, “The International Society for Krishna Consciousness has been established to facilitate these six kinds of loving exchanges between devotees.”

“We don’t often just walk up to people we know and tell them our open-hearted thoughts and appreciations,” says Chaitanya. “So it’s important that we create spaces to facilitate this kind of sharing. When people do things to support and appreciate each other, it’s catching. The recipient feels good and then does something nice for someone else, and it causes a ripple effect.”

To finish off the evening, everyone had the chance to mill about and socialize with each other as they tucked into a delectable Ekadasi cake baked by Lakshman Das.

Plans are in place to continue the Service Appreciation Ceremony at New Vrindaban twice a year, well into the future.

Source: http://www.brijabasispirit.com/2016/01/25/third-service-appreciation-ceremony-warms-hearts/

How Do We Know?
Ananda Devi Dasi: We may sometimes ask ourselves, rather we should regularly ask ourselves, how are we doing in our spiritual life? Is our consciousness changing and developing? Is our love for Krishna growing? Are we becoming less affected by our life, our karma, and the world in general? Are we developing a strong sense of who we are that lives within our body?
Prabhupada suggests we take test. In the purport to verses 8-12 in Bhagavad-gita, Chapter 13 he writes – “As for actual advancement in spiritual science, one should have a test to see how far he is progressing.” He invites us to judge ourselves by the 20 items listed in these verses.
Before taking the test, read the verses and purport as they are filed with insights to help us answer as honestly as we can. It’s just between us and Krishna or if we are brave, we can do it as an exercise with others. It’s a great guide to our inner journey – a journey more important than anything else we will work for in our life.
Turn the 20 items into questions by prefacing each with “How am I doing with…? We can use numbers between 1 – 10, or mark ourselves good, not so good, or terrible. Don’t be too hard on yourself, but not too easy either! Acknowledging where we are is the best way to get where we want to go. Good luck!
1. Humility
2. Pridelessness
3. Nonviolence
4. Tolerance
5. Simplicity
6. Approaching a bona fide spiritual master
7. Cleanliness
8. Steadiness
9. Self-control
10. Renunciation of the objects of sense gratification
11. Absence of false ego
12. Perception of the evil of birth, death, old age & disease
13. Detachment
14. Freedom from the entanglement with children, partner, home, and the rest (if these people and things do not support your spiritual advancement)
15. Even-mindedness amid pleasant and unpleasant events
16. Constant and unalloyed devotion to Me
17. Aspiring to live in a solitary place
18. Detachment from the general mass of people
19. Accepting the importance of Self-realization
20. Philosophical search for the Absolute Truth

Source: http://m.dandavats.com/?p=18494

By Rashi Singh

Some suggestions on how to stay inspired.

Somehow, it happens that our motivation in Krishna consciousness may falter. Usually that faltering comes in the form of lacking the desire to do some practical service, associate with devotees, or develop our spiritual practices, such as improving the quality or quantity of our chanting or of our reading of Srila Prabhupada’s books. Whenever this happens to me or a friend, I realize the urgency and fragility of devotional service and the importance of remaining inspired. How can we proactively and practically manage our own level of motivation in our devotional lives? How can we inspire ourselves and others in moments when our inspiration is lacking? This article humbly attempts to provide practical insights into how to maintain one’s enthusiasm and motivation in Krishna consciousness.

Chant in the Morning

“There never seems to be enough time in the day.”

Quite honestly, besides the Hare Krishna mantra this is my other daily mantra.

Some years ago a devotee whose advice I value told me to “just try” to chant sixteen rounds on my beads every day, and specifically in the morning before leaving home. If I were able to do so, he said, Krishna would clear a path for me: My day would be increasingly efficient, and I would find extra time in the evenings for other devotional activities. I’ve since also discovered that feeling stressed or overwhelmed about daily tasks occupies much more time than we realize. Chanting in the morning helps clear the mind and thus makes us far more focused and productive throughout the day. The same devotee also told me that the material world is one of exploitation and deceit, and chanting in the morning places a protective shield around us that prevents others from hurting us.

Considering the copious amount of time we make for so many people and activities in a given day, why not make some time for the most important person, Lord Krishna, at the onset of our day—to talk to Him, associate with Him, and tell Him we care about Him? Whether for ten minutes or two hours, beginning the day by associating intimately with Krishna is incredibly sublime. Chanting our rounds is the basis for a spiritual day. Committing to a certain amount of chanting each day will help maintain and increase our motivation in Krishna consciousness. If we can try to chant in the morning, we stand an even better chance. While it may sound overly simplistic, chanting is the answer to everything. There’s a reason Srila Prabhupada coined the phrase “Chant and be happy.” And as far as possible, finish those rounds in the morning.

Remember that Krishna Is a Person

Perhaps this too sounds overly simplistic.

When we want to express affection for a friend or family member, we try to cultivate and nourish our relationship by expressing love and service through multiple acts of kindness, affection, and love. At every moment of every day Krishna is expressing His kindness, affection, and love for us. He is the friend who longs for us to associate with Him. He is with us always, willing us to Him. But to love Him is to exercise our free will. He can’t force us to love Him, because it takes the nectar and sweetness out of the relationship.

If you’ve ever put more effort into a relationship than you’ve received, then you know that this is a painful position. When you feel unmotivated, try to think about how much Krishna has blessed you with, and how little He asks for in return. Remember that He is your friend, longing for a loving reciprocal relationship with you. If we just pay some attention to Him daily through chanting and other services, we will feel His reciprocation. One of the best ways to keep the desire to know Krishna better is to serve and associate with His devotees. They provide much inspiration by being naturally happy, devoted, and loving. Srila Prabhupada has provided us with a home within which to take advantage of their association.

Scrub a Floor

Yes. Scrub a floor.

Srila Prabhupada said that cleaning the temple floor will clean the heart. When we feel unenthusiastic in our Krishna consciousness, rendering menial service, particularly in the association of devotees, can have a profound effect.

Before the Rathayatra festival in Jagannatha Puri, Sri Chaitanya Mahaprabhu and His associates would clean every nook and corner of the Gundicha temple, where Jagannatha, Baladeva, and Subhadra spend a week as part of the festival. With meticulous attention to detail, Chaitanya Mahaprabhu and His associates cleaned the temple with deep love and determination.

In the Chaitanya-charitamrita Srila Prabhupada explains how the cleansing of the Gundicha temple is a metaphor for the cleansing of our own hearts:

To give us practical instructions, Lord Sri Chaitanya Mahaprabhu cleansed the temple twice. His second cleansing was more thorough. The idea was to throw away all the stumbling blocks on the path of devotional service….

By His practical activity, Sri Chaitanya Mahaprabhu informed us how to cleanse our hearts…. The Lord was very pleased with those who could cleanse the temple by taking out undesirable things accumulated within. This is called anartha-nivritti, cleansing the heart of all unwanted things. Thus the cleansing of the Gundicha-mandira was conducted by Sri Chaitanya Mahaprabhu to let us know how the heart should be cleansed and soothed to receive Lord Sri Krishna and enable Him to sit within the heart without disturbance.
—Sri Chaitanya Caritamrita, Madhya-lila 12.135, Purport

Menial service has a profound effect. Whether the service is washing dishes, cutting vegetables, or scrubbing the temple floor, it will transform our hearts and minds and thus make us more receptive to the mercy always available to us. And there’s an added benefit: Menial service in the association of devotees strengthens relationships with those devotees in real, perceptible ways that leave us feeling loved. Our inspiration to reciprocate with them and other devotees will keep us protected, motivated, and grounded in our Krishna consciousness.

Share—Any Way, Any How

Sharing what you know about Krishna consciousness is a truly transcendental experience. Share prasada, distribute books, or share whatever you know, no matter how little you think it might be. The knowledge you share will strengthen for you, and you will help others discover their own relationship with Krishna. When that happens you will feel Srila Prabhupada’s and Krishna’s reciprocation immediately. What better way to stay motivated? To share Krishna consciousness, on a small or larger scale, is both inspiring and humbling. Give it a try, and you’ll see your enthusiasm and motivation in Krishna consciousness multiply.

Keep a Journal

Writing can be an extremely effective and powerful tool for reflecting on our realizations and motivation. Many devotees enjoy regularly writing letters to Srila Prabhupada or Krishna. It is a sweet, simple activity that will bolster your relationship with Krishna. Writing honestly and sharing their thoughts on paper is a therapeutic motivational exercise for many devotees.

Maintain an Attitude of Gratitude

A moment’s reflection on what Srila Prabhupada has given us will ensure that we carry out our devotional service with proper gratitude and motivation. Gratitude is a powerful instrument: It breeds sincerity and a concentrated effort to progress in our spiritual life.

Just Try

These are some small but practical methods we can apply in maintaining and increasing our motivation in Krishna consciousness. To feel unmotivated at times is natural. But if we can use those times as opportunities to grow and go deeper in our spiritual life, we will emerge stronger and even more inspired to engage in devotional service. “Just try.” We only have everything to gain.

Source: http://m.dandavats.com/?p=18492

Kids Altar In Petersburg Center! 
Srila Prabhupada: The difference between a devotee and a nondevotee is this, just like the bee and the fly: the bee always is attracted by the honey and flies go to the open sores. So the devotee is only attracted by the good qualities in other people and does not see their faults. Letter to Badrinarayana, November 7, 1971.

Source: http://m.dandavats.com/?p=18488

Workaholic

Work is essential for survival, as the Bhagavad-gita (03.08) acknowledges. Yet the same work that is vital can become vitality-sapping if done excessively. When work becomes the sole definer of our self-identity and self-worth, it degenerates to an indulgence, even an addictive indulgence.

Just as alcohol can become an obsession that devours everything else in an alcoholic’s life, so too can work become an obsession that devours everything else in a workaholic’s life. Whereas alcoholism’s harms – physical deterioration, financial drain and behavioral lapses – are usually hard to hide, workaholism’s harms are often hard to notice. It inebriates us with a heady sense of success while silently sidelining things that make life worth living.

Work driven by illusory conceptions is work in the mode of ignorance (18.25). Discerning workaholism is difficult also because our profession may sometimes genuinely demand long work-hours. But such occupational necessity can become a self-created mania, wherein we work driven by an illusory, uni-dimensional definition of success: “I am my work; the more I work, the bigger I become.” Sadly, many “big” people end up with battered bodies, muddled minds, fragmented families and starved spirits – workaholism has eaten them alive. Gita wisdom explains that we are at our core spiritual beings, parts of God, Krishna. And we need spiritual fulfillment, which becomes accessible when we connect ourselves devotionally with him through yogic practices such as meditation and scriptural study.

Bhakti spirituality is inclusive – it can infuse a mood of devotion into all aspects of our life, including our work (18.46). When we cultivate devotion through regular spiritual practices, we become purified and gain holistic vision. Thus, we can discern and choose work to live – not just live in this mortal world, but also live devotionally with the Lord of our heart in both the here and the hereafter.

Source: http://iskconnews.org/work-to-live-avoid-work-that-eats-you-alive,5346/