'Sixteen rounds done! It's over! The happiest moment of the day!' Is this our spiritual life? Is this how we are practicing every day? Was there any attentive round? Can you remember one moment today when chanting was attentive? Can you then remember any moment, while chanting was attentive, that you actually felt something for Krsna?

Rupa Goswami said, 'Give me millions of ears and millions of tongues while chanting Hare Krsna!'  This is when everything becomes magic; when Krsna consciousness becomes magic. Things become magic when we love it. Everything you do out of duty is not magic; it is only when we love it that it is magic. And the more we love it, the more magic there is!

When we encounter the limit of our love for Krsna, then what do we do? Sooner or later, no matter who we are, we all will encounter the limit of our love for Krsna then what do we do?

Then we turn to Lord Caitanya and take up his magic, the magic of touching other people, the magic of giving people Krsna consciousness. And when we see that they are transformed, then it is amazing. When you actually change someone's life and they start to take to Krsna as a result, something happens in your heart! There is something that really goes deep and touches the heart. You get so excited and you feel like you never felt before and you just carry on in your own Krsna consciousness. So this is the magic that Srila Prabhupada gave us because when it comes to love for Krsna during our chanting, it is not too much!

Therefore if we can see the magic in giving out this mercy then a change of heart will come. When we are busy serving Krsna, when we are busy giving out mercy of Krsna then naturally we cut the tree of samsara (material existence). In this way everything happens automatically. In this way the ancient example of the Upanisads, example of the banyan tree, the asvathama, meaning 'the tree of no tomorrow' is easily cut down by the devotees of Caitanya Mahaprabhu, by the followers of Srila Prabhupada. This is the amazing grace that rests upon this Krsna consciousness movement!

Your mind is wondering all over the universe when you chant. Chant anyway!
Your mind is wondering to the past and future when you chant. Chant anyway!
You are not able to concentrate on Krsna's names while you chant. Chant anyway!
You have no taste for chanting. Chant anyway!
You have lusty desires. Chant anyway!
You are making offences in chanting. Chant anyway!
You are not praying to Krsna to help you chant better. Chant anyway!
You often chant late at night. Chant anyway!

Why should you chant despite all the above obstacles? 

This is why: There is no vow like chanting the holy name, no knowledge superior to it, no meditation which comes anywhere near it, and it gives the highest result.

No penance is equal to it, and nothing is as potent or powerful as the holy name.

Chanting is the greatest act of piety and the supreme refuge.

Even the words of the Vedas do not possess sufficient power to describe its magnitude.

Chanting is the highest path to liberation, peace and eternal life.

It's the pinnacle of devotion, the heart's joyous proclivity and attraction and the best form of remembrance of the Supreme Lord.

The holy name has appeared solely for the benefit of the living entities as their lord and master, their supreme worshipful object and their spiritual guide and mentor.

Whoever continuously chants Lord Krishna's holy name, even in his sleep, can easily realize that the name is a direct manifestation of Krishna Himself, in spite of the influences of Kali-yuga. -

- Srila Bhaktivinoda Thakura, Saranagati (quoted from Adi-purana)

Two weeks ago at Bhaktivedanta Manor, a new garden was dedicated to Srila Prabhupada and his disciples. Since it was the week in which we were celebrating the 50th anniversary of the formal establishment of ISKCON, I gave the following speech:

If you would please look up and cast your eyes behind me towards this sequoia tree. It’s at least 100 feet high. It was planted here in the 1880s by a gardener who never got to see it the way we can see it today. This tree is one of 183 trees here at the Bhaktivedanta Manor. I’d like to think it has its own personality. Certainly it has heard more kirtan than most sequoias.

At sometimes 200 – 300 feet high, the sequoia tree is one of the largest living things in the world and can live for more than three thousand years.  A tree like this can produce 250 seeds from every cone. And a mature tree can produce thousands of cones.

Now, the seed of the sequoia is tiny – only 5 millimetres long. Yet inside a tiny seed is everything needed to grow an entire tree. Think of that for a while. An entire tree inside a tiny seed. Something that will live for three thousand years, inside a tiny seed. Inside the cone is a special chemical which only allows the seeds to fall when the moisture level is just right. Inside the seeds there are so many working parts with wonderful names: vacuoles, ribosomes, mitochondria and endoplasmic reticulum. And inside them there is intricate coding – every single detail of the future tree is there.

So within the seed is both the essence of the sequoia tree – the essence that will make it different from all other trees – as well as the specific coding that will form the trunk, branches, twigs and cones, coding that will help the tree to grow, stand tall, and endure for centuries. The essence and the structure – both are needed.

In any area of human life, when someone begins an endeavour  – especially one they hope will endure for a long time, they are, in effect, planting a seed. By their aspirations, their vision of the final result, and by their determination, they plant a seed. And, provided the conditions are right, it will grow.

The growth of a spiritual movement, such as ours, depends on the flow of grace from the divine source and the aspirations and channelled energy of the spiritual seeker. It is said that God reaches down to the soul and the soul reaches upwards to God. And where they meet is called the guru.

The interplay between guru and disciple allows for the transmission of intricate spiritual coding. By sincere enquiry and service, by following the compassionate guidance of the guru and making himself a vessel for the guru’s wisdom and grace, the disciple can begin to grow upwards. But through the disciples the guru also grows. His ability to help the world grows as his disciples reach out to others. They multiply his ability to give Krishna. Guru and disciple together make a spiritual movement.

In the case of a tree, in the beginning there is but a small stirring in the soil. But as the years pass the small sapling grows into a magnificent, tall tree with many branches and hundreds of twigs on every branch. In the case of a spiritual movement, inspired followers attract more followers and a small band of disciples grows into a movement. It takes time, and the growth may not always be apparent, but it grows.

From this small seed comes a tree that can grow to three hundred feet and last for thousands of years. With the establishment of ISKCON Srila Prabhupada planted a seed for centuries to come.

50 years ago, our founder and acarya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada planted a seed. He brought into existence a society whose specific name he chose and whose specific shape he carefully formed. The original group of early followers might have been bemused to learn the name of the organisation typed up on the deeds of incorporation: the International Society for Krishna Consciousness – ISKCON. There were no assets to speak of and with only one room in a back street of New York there was no way it could be described as even the New York State Society for Krishna Consciousness, what to speak of the American Society for Krishna Consciousness. And international? What a preposterous and utopian idea!

Yet with the signing of that document – the planting of the seed for his future organisation – Srila Prabhupada gave all the natural coding for the growth that was to come. The love and gratitude of his disciples, their enthusiasm to do his bidding, and his daily teaching and careful guidance, all formed the perfect setting for growth to take place.

There is an old Irish story of a farmer who looks up from his field towards the nearby road and sees a saintly man walking. “Where are you going, sir?” he asks. “Oh, I’m going to start a religious movement,” replies the saint. Then the farmer sees the devil walking some yards behind and asks him: “Why are you following the saint?” “Oh, I’m going to help him organise his religious movement,” he replies with a grin.

We don’t trust organisations. They can be very tricky things. It’s not always easy for human beings to work together as an organisation – we are all independent and we are needy in so many ways. Yet an organisation is, in effect, nothing more than a living organism- like this tree – but made up of humans. An organism is something alive that contains organs – parts that perform certain functions for the welfare of the whole body. An organisation is an organism where those organs are made up of teams of humans working together.

Now, it is true that sequoia trees, or anthills, or beehives, function much better as living systems than humans do when they try to work together. We just don’t get along like ants or bees, or like the living organism of the tree. A survey conducted by Yale University found that in the 20th century the lifespan of the average S&P Index listed American company fell from 67 years to just 15. So at 50 years old, ISKCON is already bucking the odds by a factor of three.

Our company, ISKCON, is by ordinary calculation a company that should either be struggling or have gone out of business already. Consider the fragility of an organisation that promotes education in spiritual values, pays its members no dividends and depends mainly on voluntary contributions; that extols virtues that most of the world considers vices, and that runs counter to many of the intellectual notions held sacred by the world. Surely such an organisation should have collapsed by now.

Yet against all the odds, and despite some irregularities, Srila Prabhupada’s movement has endured, grown and prospered – and has reached its half century. This is something to be applauded. The secret of ISKCON’s success so far is an open secret: Srila Prabhupada planted the seed and the information content of that seed was very high. Not only the Sanskrit texts and teachings of ancient wisdom, but the careful guidance of how the structure was to grow, flourish and expand. How the members of his movement should work together, and how the resulting movement would spread and sweep up many more people in its embrace.

At the heart of it is the relationship of those early disciples with their master; a special friendship grounded in the sincere exchange of enquiry and revelation. From the master came wisdom so encouraging that it changed their young lives, and they offered grateful service to a person who they knew loved them. It was the oldest of all relationships, the guru-sisya sambandha.

Disciples gave their entire youth to Srila Prabhupada. The years normally spent in learning and making a home were sacrificed so that the seed of his divine tree, ISKCON, could be planted. We who enjoy membership of ISKCON today know that without those early disciples and their love for their spiritual master, we would not be here. So today we salute them and we thank them for their life of service. Some of them are gathered here today. We thank you and applaud your gift to us. This garden, this guru-sisya udyana, is dedicated to you and your relationship with Srila Prabhupada. Let this garden always remind us of how you served him, of the divine exchange between guru and disciple, and of the efforts you took to bring us all to Srila Prabhupada, and the International Society for Krishna Consciousness.

-An ancient secret revealed-

Would you care to know a long-forgotten secret, not even guessed at by the greatest thinkers of the modern era? It’s a simple truth that’s been continuously shrouded by the relentless, disquieting whirlwind of madness presently sweeping over the entire world. It’s this: there is no happier lifestyle than that of a celibate monk! Or, more broadly understood, accepting a simple life, beginning with a lifestyle of celibacy, for the purpose of increasing one’s love for God leads to greater happiness. This path can be taken up by any person in any walk of life. Here, however, we will examine some of the benefits of life as a monk.

Monks aren’t all quiet and distant. The typical image is that of a person living alone in the forest, or away from the commoners, and having no excitement in his expression. That is one type of monk. But there are various traditions imbued with diverse moods. For example, the Gaudiya Vaishnava tradition, which is being carried forward by the International Society for Krishna Consciousness, fosters a mood of joyful song and dance, and colorful festivity, even among its monastic order. Such a disposition reflects the basic understanding that spiritual life is vibrant and celebratory, not staid or stagnant.

-What defines a monk?-

A monk is someone who intelligently, diligently strives for the purest, most enlightened state of consciousness. He takes this to be his primary duty as a human being, and rightly so. He seeks to perfect his consciousness in order to taste the most sublime ecstasy of pure love for God. One does not have to become a monk in order to achieve this, but monk life especially facilitates progress towards spiritual realization. In other words, it is a significant advantage for those fortunate enough to take it up.

True love means love for God, Krishna, the most attractive Personality. In the endeavor to awaken one’s dormant love for God, any gain remains as a permanent asset, and, according to one’s progress, one proportionately revives the divine qualities within himself that have been hidden for innumerable lifetimes. A disciple strives to remember God – His names, qualities, entourage, pastimes, and paraphernalia – at every step. Again, anyone in any stage of life can attain this, but one who accepts the life of a monk seizes the opportunity to focus his full life’s energy on achieving such unadulterated consciousness. A monk is a boon to society. His mere presence reminds others that pure happiness is in giving oneself in devotion to God.

-But today’s world is chaotic, with little appreciation for the pure life. It can’t be possible in this day and age. Or is it?-

In 1966, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, founder-acharya of the International Society for Krishna Consciousness, performed a great, unprecedented, revolutionary task by re-establishing the monastic order in the midst of the decadent social milieu of modern America. He trained young men, and women too – which is unusual for a traditional ashram setting in India – in the life of a celibate devotee of God, or Krishna. The men especially were encouraged to remain brahmacharies – celibate monks – for life, dedicating themselves exclusively for serving the spiritual master and Krishna. Such a concept had been all-but-absent from Western culture (the Occident) for centuries! It certainly isn’t a popular calling or vocation in modern society, but by the most powerfully enlightening teachings of Srila Prabhupada, which are based on the Vedas, many have enthusiastically accepted the simple, pure, and happy life of loving service to God.

-Is it for everyone?-

According to the Srimad Bhagavatam (an ancient yoga text), training as a monk is indeed for everyone. Even if one can do it only for a week, a day, nay, even an hour, one should submit himself as a humble servant in the ashram of the spiritual master. Even modern youth, who have lived a life of sensual gratification, eagerly engaging themselves in whatever “feels good”, can now take the great fortune to be trained as a monk. It is not ordinarily possible to give up such addictive and deteriorating habits as eating meat, drinking liquor, taking drugs, smoking, gambling, and having illicit sex, but it becomes possible when one learns to regularly chant the holy name of God, eat sumptuous, sanctified food offered to Him with love, rise early in the morning, keep clean, dance in the temple, and live among saintly persons. These purifying activities, meant to uproot the causes of ignorance, are prominent features of the Hare Krishna movement. All intelligent men and women will surely come forward to participate in the Society’s functions. Those who are especially fortunate will accept the training of brahmacarya, celibate discipleship.

-Sounds like a heavy sacrifice. Does a monk get to experience intimacy ever again?-

One may quickly reject the idea of taking on saffron robes, shaving his head and living with all men, thinking that he won’t get the intimate contact of the opposite sex that’s so vital for feeling whole and complete. Let us first address the preconception that conjugal union between man and woman leads to contentedness. There is a common idea that “romance” and sexual “love” is a requirement for all persons to be emotionally, psychologically well. Let’s see how this notion holds up under closer inspection.

Every living soul that has a material body has been placed in this universe of material elements where everything is in constant flux. This is due to misuse of one’s minute degree of independence, or, said differently, the foolish desire to imitate God. Along our sojourn through the cosmos, as we associate with varieties of groups and societies, we develop our desires accordingly and thus take on various types of bodies among millions of species. We may sometimes be an animal, sometimes a demigod, a fish, an insect or a plant. We are born and die again and again, only to repeat the cycle, dressed up in a new “costume”. In every species we may find ourselves as male, or as female. But in all cases we are the same living entity, the same person who we’ve always been underneath the whole drama. So, in any form of life, if I develop an attachment to the body of the opposite sex and fan the flames of that arousal, do I come any closer to my actual identity? Have I considered that the soul in that female body is the same in quality as me, i.e., not actually of a different “gender”? If we accept this reality, then on what plane of existence does our actual fulfillment lie? In the ultimate analysis, our real, everlasting union is with the Supreme Soul of all souls, that Person who actually provides us companionship, love, intimacy and perfect wholeness. That Person is Krishna.

-Ok, sure. But what about relationships in this world, before passing on?-

Socially, a monk experiences a variety of fulfilling relationships with his brothers in the course of his maturation. At first, he learns to be a submissive servant of those who are farther along the path than he is. He nurtures the spirit of menial service to the spiritual master, to seniors, and accepts their teachings with faith and devotion. He learns to be friends with his peers, other men who have also taken up the path of enlightenment. Then, when he becomes a little grown up in spiritual life, he gives his knowledge and training to newer men. In this way, he simultaneously learns to be a student, a servant, a friend, and a guide. In all these relationships, his thirst for closeness and unity is nurtured. Moreover, he gradually becomes self-disciplined and strong in his conviction that love of God is the only true goal of life.

In truth, there is only one eternal Divine Couple in all of existence – the Supreme Absolute Truth, Sri Krishna, and His feminine counterpart, Srimati Radharani (Her name indicates one whose worshipful mood is unequaled). All others, including all the men and women of this Earth, are meant to partake in Radha and Krishna’s (Hare Krishna) amorous affairs by assisting in Their pastimes of love. In other words, our enjoyment is secondary – we enjoy through Their enjoyment – yet with nothing wanting. In the spiritual stratus, the servant and the master are the same, meaning, the enjoyment is supremely relishable for both parties.

The point is this: Conjugal romance is not really necessary for fulfillment of the human existence. For those who can accept that the gain achieved by personal development of love of God will carry one beyond the enjoyment of mundane “love”, the path of monkhood can be seriously considered. Besides, Krishna is the superlative lover, unapproachable even by the most alluring seducers and seductresses of this little planet. Even if one is not strong enough to maintain life as a monk, or even if one may be attached to the comfort of hearth and home, any amount of training will propel one toward becoming a sane, responsible, and enlightened member of society. Then, later in life, drawing from his prior experience living as a brahamacari monk, one will be prepared to return to a simpler, austere mode of living and approach the time of death with dignity.

-Isn’t separation from women artificial?-

According to the great spiritual scholar (brahmana) and political adviser Chanakya Pandita, the true education of a boy begins by training him to see all women as “mother”. The boy becomes accustomed to addressing and treating all women as his mother. This is the beginning of brahmacari education. One’s natural kindness towards his own mother is expanded to all women, young or old, emphasizing their role as merciful caregivers and givers of higher knowledge (one’s mother is his first guru).

In order to protect one’s respectful outlook toward women, the brahmacari student does not become unnecessarily involved with women socially. Men and women who mingle freely create sexual tension among one another. This is a simple fact of nature. Men, especially, are weakened when in contact with women just as butter in a pot will melt in proximity to fire. Their power to discriminate between right and wrong is jeopardized as burning desires envelop the heart. When passions are inflamed, boundaries are crossed, and all kinds of distress ensues. Jealousy, possessiveness, violence, and emotional torture are just a few of the bitter effects of unrestricted mixing of men and women.

The monk understands that what may be pleasing in the beginning (e.g. ogling a woman or touching her) will inevitably yield painful results. Therefore he seeks a different quality of joy free from such reactions. When women are viewed as mothers and separation is encouraged, the exploitive attitude is curtailed and acknowledgement of their true value as spiritual entities can arise. A responsible woman will likewise cultivate the mood of seeing all men as her sons and not put faith in men who are eager to associate with women. Such responsible, self-controlled persons are freed up to pursue a more meaningful goal of life.

Freed from the false glorification and artificial stimulation of sexual appetite, the aspiring monk pursues a deeper sense of wholeness in touch with the Supersoul. He yearns to be rapt in spiritual ecstasy, which far exceeds the so-called pleasure of mundane sex life. The monk-in-training will sometimes feel strong urges to return to or explore a style of music, or fast food, drugs, or association with attractive women. But, as he continues to learn about the infinitely beautiful form of God, His supremely charming pastimes, all the while singing songs with his brothers in praise of Krishna, and engaging all of his energy – physical, mental, and intellectual – in vigorously serving Krishna, he transcends such ephemeral allurements and comes to a level of awareness called sama-darshinah. He sees how all living entities are equal. Any apparently attractive feature exhibited by any living entity is but a faint glimmer of the unlimited splendor of Krishna, the all-attractive Supreme Personality of Godhead. Therefore, love for Him is the supreme love, obtained when one’s love affair with all things material is over.

-The hero’s path-

Every monk is a great hero. Even one who may not become very strong in resisting the allurements of maya cannot be disparaged in any way for his brave endeavor, much as an infantry soldier who goes to fight in a time of need is a hero no matter the outcome. To conquer the unrelenting demands of the mind and senses and strive for complete surrender to the will of God is the most heroic undertaking. The ultimate reward for such a selfless individual is entrance into the unlimited ocean of enjoyable tastes and humors (rasas) in association with the all-beautiful Supreme Friend and Lover, Lord Sri Krishna. Said differently, one returns back home, back to Godhead to live an eternal life of everlasting bliss and knowledge.

Srila Prabhupada explains the path of the spiritual hero in his purport to Srimad Bhagavatam 4.25.25:

“When a living entity wants to enjoy material nature, he is immediately victimized by the material energy. A living entity is not forced to come into the material world. He makes his own choice, being attracted by beautiful women. Every living entity has the freedom to be attracted by material nature or to stand as a hero and resist that attraction. …One who can keep himself steady and resist the attraction of material nature is certainly a hero and deserves to be called a gosvāmī. …By becoming a servant of the senses, one becomes a great material hero, and by becoming master of the senses, he becomes a gosvāmī, or spiritual hero.”

-I may be interested to try it out. Who is a candidate for becoming a Krishna monk?-

Anyone with a sincere desire to dedicate himself to the pursuit of ultimate self-realization, which includes the development of genuine compassion, can submit himself as a student at various ISKCON temples or training centers. These centers may also be termed “oases” within the desert-like atmosphere of the material world. The step of accepting brahmacarya tends to be more easily taken by younger men who are not yet established in the world, who are free from the responsibilities involved with having a spouse, children, mortgages, businesses, and so on. Young men tend to accept the lifestyle adjustments more readily. However, there are many examples of men advanced in age who have become adherents of the codes of monk life and enjoyed success. There is no bar in terms of social class, creed, race or nationality. At Rupanuga Vedic College in Kansas City, MO, we accept candidates into the ashram from age 18 and up. Curious folks are also welcome to come hang out with the Krishna monks at RVC to get a better impression of our way of life.

Om tat sat.

Source:http://www.dandavats.com/?p=30388

Dear Maharaja and Prabhus

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

We are pleased to inform you that we have received a very encouraging and inspirational message from the President’s office personally signed by Sri Pranab Mukherjee – President of India, Congratulating ISKCON for 50th Anniversary celebration 2016 being observed worldwide.

All ISKCON Temples, Communities and various Centers connected can utilize and propagate this message for their respective Public functions, Celebrations, Festivals, Display, and publications and also during Janmashtami Souvenir 2016.

Thus our ISKCON Society’s efforts has been highly acknowledged and appreciated by the Prresident of India for the ISKCON World and its community. We can use President of India official photo only which is in here.

Source:http://www.dandavats.com/?p=30398

Dear Maharaja and Prabhus

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

We are pleased to inform you that we have received a very encouraging and inspirational message from the Smt. Hema Malini famous Film Actress and Member of Parliament Lok Sabha New Delhi, Congratulating ISKCON for 50th Anniversary celebration 2016 being observed worldwide.

All ISKCON Temples, Communities and various Centers connected can utilize and propagate this message for their respective Public functions, Celebrations, Festivals, Display, and publications and also during Janmashtami Souvenir 2016.

Thus our ISKCON Society’s efforts has been highly acknowledged and appreciated by the Member of Parliament and Film Actress India for the ISKCON World and its community.

Source:http://www.dandavats.com/?p=30395

To find out more about the book, to read exciting excerpts, and to pre-order your copies at a heavily discounted price, go to chasingrhinos.com
Here’s what Satyaraj das (Steven Rosen) has to say about “Chasing Rhinos”:
“In ‘Chasing Rhinos with the Swami,’ Shyamasundara Das has accomplished something truly remarkable. He successfully takes his readers back in time, with descriptive language and storytelling expertise, and gives them – fully– the association of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. There have been other memoirs involving His Divine Grace, to be sure, but the attention to detail and visceral manifestation of time and place found in Shyamasundara’s book is something new. It has never before been accomplished in quite this way. His street savvy, intelligence, common sense, and love for Prabhupada all come through with a tangible freshness, allowing readers entrance into the narrative in a very real way. He seems to remember it all, and he shares it with exacting specificity. He was there! And you know it by the way he writes about it. He lived it, and now, through him, you will live it too! A must read for all students of philosophy, the 60s counterculture, cosmic consciousness, eastern thought, and life itself.”
– Steven J. Rosen (Satyaraja Dasa), author of 30 books on eastern spirituality; senior editor of the Journal of Vaishnava Studies; and associate editor of Back to Godhead magazine

Source:http://www.dandavats.com/?p=30405

The Jhulan Festival is celebrated in July – August commemorating the pastimes of Lord Sri Krishna enjoying His childhood pastimes with His friends – the young cowherd boys and girls, swinging underneath the trees.

It is a festival to celebrate Radha Krishna’s pastime of swinging on a golden swing every day until Balarama-purnima.

All over the world the devotees enjoy coming to the temple or swinging Their Lordships in their own homes.

Source:http://www.ramaiswami.com/jhulan-yatra-2/

Jayapataka Swami remembers: My father he reacted very angry, he said “You come back immediately, otherwise I will turn your name over to the American Army and you will die in Vietnam. So I asked for how long, but my mother she didn’t know what to say. Later she came up to see me. Meanwhile I asked Prabhupada, “What should I do?” He said, “Better you fight in Krishna’s army. Rather than being in American Army be in Krishna’s army”

Source:http://www.dandavats.com/?p=30322

ISKCON Detroit Ratha Yatra 2016: https://goo.gl/ifL2kd
Rathayatra Bern 06.08.2016: https://goo.gl/5Tz4FI
ISKCON Leicester Rath Yatra 2016: https://goo.gl/4DeV9g
ISKCON Brampton Ratha Yatra 2016: https://goo.gl/VeHGCs
Montreal Rathyatra 2016: https://goo.gl/bG09G7
ISKCON Toronto Rathayatra 2016: https://goo.gl/70sAAv 

Source:http://www.dandavats.com/?p=30324

Dear Maharaja and Prabhus

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

We are pleased to inform you that we have received a very encouraging and inspirational message from India’s Top Leadership – The Prime Minister’s office personally signed by Sri Narendra Modi – Prime Minister of India, Congratulating ISKCON for 50th Anniversary celebration 2016 being observed worldwide.

All ISKCON Temples, Communities and various Centers connected can utilize and propagate this message for their respective Public functions, Celebrations, Festivals, Display, and publications and also during Janmashtami Souvenir 2016. We can use PM official photo only which is ebedded above.

Thus our ISKCON Society’s efforts has been highly acknowledged and appreciated by the Prime Minister of India for the ISKCON World and its community.

Your Servant
Vrajendranandan Das
Director -ISKCON National Communications
NewDelhi

Source:http://www.dandavats.com/?p=30328

Jayadratha: Another son of Mahārāja Vṛddhakṣetra. He was the King of Sindhudeśa (modern Sind Pakistan). His wife’s name was Duḥśalā. He was also present in the svayaṁvara ceremony of Draupadī, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadī. When he was going to marry in the Śalyadeśa, on the way to Kāmyavana he happened to see Draupadī again and was too much attracted to her. The Pāṇḍavas and Draupadī were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadī in an illicit manner through Koṭiśaṣya, one of his associates. Draupadī at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadī, he tried again and again. Every time he was refused by Draupadī. He tried to take her away forcibly on his chariot, and at first Draupadī gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadī to sit on the chariot. (from purport to SB 1.15.16)

…This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhātreyikā the matter was brought to the notice of Mahārāja Yudhiṣṭhira. The Pāṇḍavas then attacked the soldiers of Jayadratha and killed them all, and at last Bhīma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahārāja Yudhiṣṭhira. He was forced to admit himself to be the slave of Mahārāja Yudhiṣṭhira before all the princely order, and in the same condition he was brought before Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was kind enough to order him released, and when he admitted to being a tributary prince under Mahārāja Yudhiṣṭhira, Queen Draupadī also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaṅgātri in the Himalayas and undertook a severe type of penance to please Lord Śiva. He asked his benediction to defeat all the Pāṇḍavas, at least one at a time. Then the Battle of Kurukṣetra began, and he took sides with Duryodhana. In the first day’s fight he was engaged with Mahārāja Drupada, then with Virāṭa and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pāṇḍavas came to his help, but Jayadratha, by the mercy of Lord Śiva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kṛṣṇa reminded Arjuna that the benediction of Śiva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha directly onto the lap of his father, who was engaged in penances at the Samanta-pañcaka pilgrimage. This was actually done by Arjuna. Jayadratha’s father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces. (from purport to SB 1.15.16)

Full Verse and Purport

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto One, Chapter 15, Text 16

yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-
naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ
astrāṇy amogha-mahimāni nirūpitāni
nopaspṛśur nṛhari-dāsam ivāsurāṇi

yat—under whose; doḥṣu—protection of arms; mā praṇihitam—myself being situated; guru—Droṇācārya; bhīṣma—Bhīṣma; karṇa—Karṇa; naptṛ—Bhūriśravā; trigarta—King Suśarmā; śalya—Śalya; saindhava—King Jayadratha; bāhlika—brother of Mahārāja Śāntanu (Bhīṣma’s father); ādyaiḥ—etc.; astrāṇi—weapons; amogha—invincible; mahimāni—very powerful; nirūpitāni—applied; na—not; upaspṛśuḥ—touched; nṛhari-dāsam—servitor of Nṛsiṁhadeva (Prahlāda); iva—like; asurāṇi—weapons employed by the demons.

TRANSLATION

Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, and Bāhlika all directed their invincible weapons against me. But by His [Lord Kṛṣṇa’s] grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.

PURPORT

The history of Prahlāda Mahārāja, the great devotee of Nṛsiṁhadeva, is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Prahlāda Mahārāja, a small child of only five years, became the object of envy for his great father, Hiraṇyakaśipu, only because of his becoming a pure devotee of the Lord. The demon father employed all his weapons to kill the devotee son, Prahlāda, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison. At last the father himself took up a chopper to kill his son, and thus Nṛsiṁhadeva appeared and killed the heinous father in the presence of the son. Thus no one can kill the devotee of the Lord. Similarly, Arjuna was also saved by the Lord, although all dangerous weapons were employed by his great opponents like Bhīṣma.

Karṇa: Born of Kuntī by the sun-god prior to her marriage with Mahārāja Pāṇḍu, Karṇa took his birth with bangles and earrings, extraordinary signs for an undaunted hero. In the beginning his name was Vasusena, but when he grew up he presented his natural bangles and earrings to Indradeva, and thenceforward he became known as Vaikartana. After his birth from the maiden Kuntī, he was thrown in the Ganges. Later he was picked up by Adhiratha, and he and his wife Rādhā brought him up as their own offspring. Karṇa was very charitable, especially toward the brāhmaṇas. There was nothing he could not spare for a brāhmaṇa. In the same charitable spirit he gave in charity his natural bangles and earrings to Indradeva, who, being very much satisfied with him, gave him in return a great weapon called Śakti. He was admitted as one of the students of Droṇācārya, and from the very beginning there was some rivalry between him and Arjuna. Seeing his constant rivalry with Arjuna, Duryodhana picked him up as his companion, and this gradually grew into greater intimacy. He was also present in the great assembly of Draupadī’s svayaṁvara function, and when he attempted to exhibit his talent in that meeting, Draupadī’s brother declared that Karṇa could not take part in the competition because of his being the son of a śūdra carpenter. Although he was refused in the competition, still when Arjuna was successful in piercing the fish target on the ceiling and Draupadī bestowed her garland upon Arjuna, Karṇa and the other disappointed princes offered an unusual stumbling block to Arjuna while he was leaving with Draupadī. Specifically, Karṇa fought with him very valiantly, but all of them were defeated by Arjuna. Duryodhana was very much pleased with Karṇa because of his constant rivalry with Arjuna, and when he was in power he enthroned Karṇa in the state of Aṅga. Being baffled in his attempt to win Draupadī, Karṇa advised Duryodhana to attack King Drupada, for after defeating him both Arjuna and Draupadī could be arrested. But Droṇācārya rebuked them for this conspiracy, and they refrained from the action. Karṇa was defeated many times, not only by Arjuna but also by Bhīmasena. He was the king of the kingdom of Bengal, Orissa and Madras combined. Later on he took an active part in the Rājasūya sacrifice of Mahārāja Yudhiṣṭhira, and when there was gambling between the rival brothers, designed by Śakuni, Karṇa took part in the game, and he was very pleased when Draupadī was offered as a bet in the gambling. This fed his old grudge. When Draupadī was in the game he was very enthusiastic to declare the news, and it is he who ordered Duḥśāsana to take away the garments of both the Pāṇḍavas and Draupadī. He asked Draupadī to select another husband because, being lost by the Pāṇḍavas, she was rendered a slave of the Kurus. He was always an enemy of the Pāṇḍavas, and whenever there was an opportunity, he tried to curb them by all means. During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa’s being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Brisasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna. But it so happened that the wheel of his chariot stuck in the battlefield mud, and when he got down to set the wheel right, Arjuna took the opportunity and killed him, although he requested Arjuna not to do so.

Naptā, or Bhūriśravā: Bhūriśravā was the son of Somadatta, a member of the Kuru family. His other brother was Śalya. Both the brothers and the father attended the svayaṁvara ceremony of Draupadī. All of them appreciated the wonderful strength of Arjuna due to his being the devotee friend of the Lord, and thus Bhūriśravā advised the sons of Dhṛtarāṣṭra not to pick any quarrel or fight with them. All of them also attended the Rājasūya yajña of Mahārāja Yudhiṣṭhira. He possessed one akṣauhiṇī regiment of army, cavalry, elephants and chariots, and all these were employed in the Battle of Kurukṣetra on behalf of Duryodhana’s party. He was counted by Bhīma as one of the yūtha-patis. In the Battle of Kurukṣetra he was especially engaged in a fight with Sātyaki, and he killed ten sons of Sātyaki. Later on, Arjuna cut off his hands, and he was ultimately killed by Sātyaki. After his death he merged into the existence of Viśvadeva.

Trigarta, or Suśarmā: Son of Mahārāja Vṛddhakṣetra, he was the King of Trigartadeśa, and he was also present in the svayaṁvara ceremony of Draupadī. He was one of the allies of Duryodhana, and he advised Duryodhana to attack the Matsyadeśa (Darbhaṅga). During the time of cow-stealing in Virāṭa-nagara, he was able to arrest Mahārāja Virāṭa, but later Mahārāja Virāṭa was released by Bhīma. In the Battle of Kurukṣetra he also fought very valiantly, but at the end he was killed by Arjuna.

Jayadratha: Another son of Mahārāja Vṛddhakṣetra. He was the King of Sindhudeśa (modern Sind Pakistan). His wife’s name was Duḥśalā. He was also present in the svayaṁvara ceremony of Draupadī, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadī. When he was going to marry in the Śalyadeśa, on the way to Kāmyavana he happened to see Draupadī again and was too much attracted to her. The Pāṇḍavas and Draupadī were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadī in an illicit manner through Koṭiśaṣya, one of his associates. Draupadī at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadī, he tried again and again. Every time he was refused by Draupadī. He tried to take her away forcibly on his chariot, and at first Draupadī gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadī to sit on the chariot. This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhātreyikā the matter was brought to the notice of Mahārāja Yudhiṣṭhira. The Pāṇḍavas then attacked the soldiers of Jayadratha and killed them all, and at last Bhīma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahārāja Yudhiṣṭhira. He was forced to admit himself to be the slave of Mahārāja Yudhiṣṭhira before all the princely order, and in the same condition he was brought before Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was kind enough to order him released, and when he admitted to being a tributary prince under Mahārāja Yudhiṣṭhira, Queen Draupadī also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaṅgātri in the Himalayas and undertook a severe type of penance to please Lord Śiva. He asked his benediction to defeat all the Pāṇḍavas, at least one at a time. Then the Battle of Kurukṣetra began, and he took sides with Duryodhana. In the first day’s fight he was engaged with Mahārāja Drupada, then with Virāṭa and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pāṇḍavas came to his help, but Jayadratha, by the mercy of Lord Śiva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kṛṣṇa reminded Arjuna that the benediction of Śiva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha directly onto the lap of his father, who was engaged in penances at the Samanta-pañcaka pilgrimage. This was actually done by Arjuna. Jayadratha’s father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces.

Source:https://theharekrishnamovement.org/2016/08/10/story-of-jayadratha/

A small number, four seems
Only four defects innate within
Miseries untold it causes
Incapability overwhelms me
binds me

Cause of misery to one entity?
No. Helplessly I am led to
cause misery to millions
Only four defects they are.

I am tired Nitai
tired of this bad bargain
tired of my conditionings
tired of my imperfect service.

Unqualified, yet I beg
to make that day mine
when your form, glories and name
become inseparable from my breath...
inseparable from my mind...
inseparable from ME...

Source:http://walksatdawn.blogspot.in/2009/08/tired.html

I screamed when I saw the huge bug dangling off the edge of the towel I. I flung it to the far corner of the room and shivered as I carefully watched for movement. I called my son for help and we slowly approached the towel. The large black bug seemed flat and lifeless, as if it had been dead for a while. As we got closer, our fears turned to laughter as we saw that not only was the beetle dead, it had never been alive in the first place. It was a plastic beetle.

Reality that wasn’t even real. My fears were based on an illusion – I thought the bug was alive and ready to jump on me. Reality and illusion – tricks of the mind, the eyes, the light. Our perception of life is affected by so many things and we make mistakes all the time. Today was just an obvious one!

My beetle “friend” (now that he is just plastic :) led me to think about one of the first philosophical statements in the Srimad-Bhagavatam: The highest truth is reality distinguished from illusion for the welfare of all. Such truths uproot the threefold miseries [of life].# SB 1.1.2

In the case of the beetle – once I distinguished the reality (he’s plastic) from the illusion (he’s alive) my miseries were gone.

Similarly, if we can regularly distinguish the essential reality (I am not this body) from the essential illusion (I’m this body) then the miseries connected to this body will be gone!

Thank you Mr. Beetle. You jolted me back to the reality of the illusory nature of this temporary world, where birth after birth we happily (or unhappily) think “I am this body” and that that’s the basis of our “reality”. We remain unconscious, half-living lives, and dying before we know anything better.

Work to come to the other side of the illusion, and live life from there. It’s a much better place to be.

Source:http://iskconofdc.org/beetle-truth/

Click here to register

Source: http://www.iskconpunjabibagh.com/article-writing/

Hare Krishna,

‘A photograph speaks louder than a 1000 words’

And it is your chance to tell a story.

We are delighted to inform you that 2016 marks the golden jubilee of incorporation of the International Society for Krishna Consciousness (ISKCON). Over the past 50 momentous years ISKCON has nurtured human society through spiritual education and training. At present there is an international network of 600  spiritual universities in 75 countries all over the globe.

Members of ISKCON practice Bhakti-yoga or Krishna Consciousness in their homes and also worship in temples. They also promote Bhakti-yoga through festivals, the performing arts, yoga seminars, public chanting and the distribution of Vedic literatures. ISKCON members have also opened hospitals, schools, colleges, eco-villages, free food distribution projects, and other institutions as a practical application of the path of devotional yoga.

To mark the magnanimous occasion of Sri Krishna Janamashtami ISKCON Punjabi Bagh temple is organizing a Photography Contest. The purpose of the contest is to not only capture the “Joy of Devotion” in a moment of photographic excellence but to share with the rest of the world the bliss which the artist experienced while clicking that hearty moment. A participant can share any photograph which puts into perspective the photographer’s interpretation of ‘Joy’ and ‘Devotion’ and their relationship. It can be an intimate moment of your personal life; or a communal celebration of all things spiritual; we are here to appreciate your devotion and multiply your joy. The Grand prize for the contest is a brand new DSLR CAMERA. There are many other prizes to be won for runners-up like power banks, bluetooth speakers, pen drives, smart watches etc. Selected photographs will be displayed in anexhibition to be hosted at ISKCON PUNJABI BAGH on 26th August 2016.

Anyone who participates in the contest agrees to the following rules and regulations: –

1. Topic / Theme is: Joy of Devotion
2. One entry per person only.
3. The photographs shall not have been previously published (in part or as whole) elsewhere or accepted for publication in print, e-media or elsewhere.
4. No identifying or personal contact or watermark information shall appear on the submitted photograph.
5. Format the entries as per the following scheme: –
   1. A minimum Resolution 300 DPI, 3500 x 2500 pixels.
   2. Photograph should be in JPG file format.
   3. Each entry has to be submitted along with a description of the photograph and how it depicts the ‘Joy of Devotion’, in not more than 700 Characters.
6. Last date of submission: 20th August 2016.
7. FB Voting begins: 1st August 2016.
8. The photographs will be put on the Facebook Page of ISKCON Punjabi Bagh (facebook.com/iskconpbagh) and a link will be sent to the contestants for their respective photos. The contestant may then choose to propagate her / his entry to get maximum Likes and shares. The FB voting is one of the criteria for selecting the winner along with assessment of the judges.
9. Result will be declared on the website on 26th Augst 2016.
10. All prizes have to be claimed from ISKCON Punjabi Bagh temple 41/77 Srila Prabhupada Marg, West Punjabi Bagh, West Delhi, Delhi, 110026 within 10 days of publishing of results, otherwise prize will be given to next best entry.
11. Only original photograph clicked by the participant herself / himself is eligible for contest. By submitting an entry the participant declares that he has full copyright to the contents (in part or a whole) of the photograph submitted. In case of disputes ISKCON shall not be held responsible for infringement of intellectual property rights by the photographer or original owner of the photograph. Entry into contest implies permission for your photograph to be property of ISKCON Punjabi Bagh and shall be published, propagated and used by ISKCON as deemed fit in print, e-media or whatever means considered appropriate by ISKCON in part or a whole.
12. In case of dispute the decision of ISKCON Punjabi Bagh shall be final.
13. The judges’ decision is final and no correspondence shall be entertained in this regard.
14. All claims and disputes relating are to be filed / settled within the jurisdiction of NCT of New Delhi, India

Queries:

Mobile No: +91-9999197259

Email : iskconpb.vani@gmail.com

Judgement Criteria:

• Use of imagination.
• Originality of thought and interpretation of theme.
• FB Votes / likes.
• Entertaining content that is thought provoking, intriguing, and moving.
• Technical Quality of photograph.
• Meet our judges for the contest. Click Here

To register click here

source: http://www.iskconpunjabibagh.com/photography/

We have completed our first bracket for the Kalash on the Planetarium Wing Dome.

The bracket weighs 850 kilograms (1,874 lbs). The brackets for the Main Dome will be twice the size and will weigh 1,200 kg (2,646 lbs) each. Each Dome will have 24 brackets, and we have 3 Domes. Thus, the GRC factory will produce a total of 72 brackets.

The brackets are very ornate and detailed. They will help support the base of the Kalash. In a few days, we will lift the bracket in a crane up to the Planetarium Wing Dome.

Source:https://tovp.org/construction/grc-dome-brackets/#utm_source=rss&utm_medium=rss&utm_campaign=grc-dome-brackets

“Here in this material world, everyone is envious of someone else. Even in religious life, it is sometimes found that if one devotee has advanced in spiritual activities, other devotees are envious of him. Such envious devotees are not completely freed from the bondage of birth and death. As long as one is not completely free from the cause of birth and death, one cannot enter the sanātana-dhāma or the eternal pastimes of the Lord. One becomes envious because of being influenced by the designations of the body, but the liberated devotee has nothing to do with the body, and therefore he is completely on the transcendental platform. A devotee is never envious of anyone, even his enemy. Because the devotee knows that the Lord is his supreme protector, he thinks, “What harm can the so-called enemy do?” Thus a devotee is confident about his protection. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “According to the proportion of one’s surrender unto Me, I respond accordingly.” A devotee must therefore be completely free from envy, especially of other devotees. To envy other devotees is a great offense, avaiṣṇava-aparādha. A devotee who constantly engages in hearing and chanting (śravaṇa-kīrtana) is certainly freed from the disease of envy, and thus he becomes eligible to go back home, back to Godhead.” (purport to Srimad-Bhagavatam 9.11.23)

Source:http://www.dandavats.com/?p=30337

The appearance day (birthday) of Srila Prabhupada is a very special occasion for all Hare Krishna devotees.  Srila Prabhupada appeared on Nandotsava – the day that Nanda Maharaja had a big festival to celebrate the birth of Lord Krsna (Sri Krsna Janmastami).   This year, Srila Prabhupada’s Vyasa Puja falls on Friday, August 26, 2016 and celebrations will be from 11am-3pm at the Toronto Hare Krishna Temple.

This day is known as Vyasa Puja because the spiritual master is a representative of Srila Vyasadeva who is the author of the Srimad Bhagavatam, one of our most important scriptures.  Traditionally, Vyasa Puja "offerings" are made by devotees who write and present personal messages to the spiritual master.   The Governing Body Commission (GBC) for ISKCON has stated that every devotee in ISKCON should write an offering to Srila Prabhupada on Vyasa Puja. 

We would like to encourage all devotees in our community to write a personal letter, in the form of an offering to Srila Prabhupada for this year’s festival and, to further facilitate this process, we will be making a special ISKCON Toronto Vyasa Puja Book for 2016.   This book will be presented to Srila Prabhupada on the day of Vyasa Puja.   Following the program, the book will be on display for devotees to read all the offerings by devotees of our community.  Please note – doe to time constraints during the festival, we will not be able to have everyone read out their offerings during the main festivities.  However, devotees are welcome to privately do so before or after the festival.

In order to facilitate this whole process, pre-printed pages have been prepared and we are asking devotees to hand write offerings onto these specially-designed pages.   The maximum length of the offering is one page per person.   If you wish to type your offering, you can use our Vyasa Puja online form at: http://tinyurl.com/SPOfferings2016 (form is also embedded below) - typed offerings must be emailed by 8:00am on August 26th.  We will print out these offerings for you. 

The hand-written offerings can be submitted in person at the temple, in the designated drop box, up until 11:00am on August 26th. Hand written offerings are encouraged.

We humbly encourage you to please take this opportunity to honour Srila Prabhupada with a personal offering!  Hare Krsna!

Your Servants,
The Toronto Hare Krishna Temple


Guidelines for Your Written Offering:

• Write your offering in the mood of a personal letter to Srila Prabhupada.  Write in a style as if you are addressing Srila Prabhupada directly (e.g. “Srila Prabhupada, it is by your mercy that I have come to Krsna consciousness.”)

• The Vyasa Puja offering is meant for glorifying the spiritual master.    So offerings need to be made in that mood and not be used as a platform for airing one's grievances.  

• You may wish to read the previous year’s Vyasa Puja offerings made to Srila Prabhupada by various senior devotees around ISKCON.    It may give you some ideas of how to express yourself.   These can be found here:http://prabhupada.krishna.com/homages

• It is a courtesy to start your offering with Srila Prabhupada’s pranama mantras; we have already printed these onto the official pages.   A suggested opening is as follows: “Dear Srila Prabhupada, Please accept my humble obeisances.   All glories to you on this auspicious occasion of your Vyasa Puja.” 

• The main content of the offering should glorify the role that Srila Prabhupada is playing in your life as well as express your indebtedness to him.   You may also include reports about your spiritual growth, how you are meeting challenges and how you are carrying out his orders.    

• To end the offering it would be nice to show one’s appreciation and desire to please, by some nice phrase such as “Your Humble Servant” or something similar.

• If you have any questions, concerns or challenges, feel free to write to us atSPofferings@torontokrishna.com

• Please note, the temple reserves the right to not publish an offering if it is deemed inappropriate.

Submission Requirements and Deadlines

• Hand-written offerings must be submitted no later than 11:00am at ISKCON Toronto onFriday, August 26, 2016

• Typed offerings must be submitted via http://tinyurl.com/SPOfferings2016 (form is also embedded below) no later than 8:00am on Friday, August 26, 2016

• Source:http://iskcontoronto.blogspot.in/2016/08/iskcon-toronto-vyasa-puja-book-submit.html