“Dedicated to the sacred service of Srila Saccidananda Bhaktivinoda Thakura, who initiated the teachings of Lord Chaitanya in the Western world (McGill University, Canada) in 1896, the year of my birth.” These words are Srila Prabhupada’s dedication to Teachings of Lord Chaitanya, the first book he published after coming to America. They also apply to Srila Prabhupada’s life, which was dedicated to the sacred service of Srila Bhaktivinoda Thakura, Sri Krishna Chaitanya Mahaprabhu, and his own spiritual master - Bhaktivinoda Thakura’s son - Srila Bhaktisiddhanta Sarasvati.

Srila Prabhupada furthered many of Thakura Bhaktivinoda’s projects: engaging householders in local preaching initiatives (nama-hatta); establishing the principle that Vaishnavas, even not born brahmans, are greater than brahmans (and are brahmans too); translating, explaining, and publishing important Vaishnava scriptures for the understanding of the contemporary audience; implementing the vision of a wonderful temple and spiritual city in Mayapur; and, perhaps most significant, fulfilling the desire and prediction that the holy names and teachings of Sri Krishna Chaitanya - Krishna consciousness - be propagated all over the world.

In 1885, Srila Bhaktivinoda Thakura wrote,

“Lord Chaitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and preach the eternal dharma. Lord Chaitanya states in Sri Caitanya-bhagavata, ‘In every town, country, and village My name will be sung.’ There is no doubt that this unquestionable order will come to pass. . . . Although there is still no pure society of Vaishnavas, Lord Chaitanya’s prophetic words will in a few days come true . . .

“Very soon the unparalleled path of hari-nama-sankirtana will be propagated all over the world. . . . Oh, for that day when the fortunate English, French, Russian, German, and American people will take up banners, mridangas, and karatalas and raise kirtana through their streets and towns. When will that day come? Oh, for the day when the Western fair-skinned men, from one side, while chanting ‘JayaSacinandana ki jaya!’ will extend their arms and, embracing the devotees of our country coming from another side, treat us with brotherly feelings. When will that day be?”

In the caption to Bhaktivinoda Thakura’s photo in Teachings of Lord Chaitanya, Srila Prabhupada described him as “the pioneer of the program for benedicting the entire world with Krishna consciousness”; and he saw himself as the Thakura’s humble servant in that effort, fully dependent on his mercy.

In a conversation in Mayapur in March 1974, Srila Prabhupada, hearing a kirtana party in the background, commented that Srila Bhaktivinoda Thakura had desired “that ‘Europeans and Americans will come, and they will dance here with the chanting, “Jaya Sacinandana, Jaya Sacinandana!” ’ So that is being done. . . .

When they chant and dance, I simply remember Bhaktivinoda Thakura. That’s all. I pray to Bhaktivinoda Thakura, ‘Now they have come to your shelter. Give them protection.’ That’s all. What can I do more? I cannot do anything more.”

So it is by the mercy of Srila Bhaktivinoda Thakura, coming through parampara, through Srila Prabhupada, that we have been engaged in devotional service to Sri Chaitanya Mahaprabhu, His devotees, His holy names, His teachings, and His divine dhama - Mayapur.

In 1971, as a young devotee in Calcutta, I approached Srila Prabhupada, “I have been trying to understand what your desire is. And two things seem to please you most: distributing your books and building the big temple in Mayapur.” Prabhupada’s face lit up, his eyes opened wide, and he smiled. “Yes, you have understood.”

I did not know it then, but that desire for a big temple in Mayapur (and even for profuse book distribution) came from Thakura Bhaktivinoda. He had a vision of an effulgent city with a wonderful temple at its center, in Mayapur. And he wrote,

eka adbhuta mandira ei haibe prakasa

gaurangera nitya-seva haibe vikasa

“An astounding temple will appear and will engage the entire world in the eternal service of Lord Caitanya.” (Sri Navadvipa-Mahatmya, Parikrama Khanda, Chapter 4)

After my exchange with Srila Prabhupada, he spent several months in Europe and America and then returned to Calcutta with a design for the big temple. And in the meantime, Tamal Krishna Goswami had fulfilled Prabhupada’s longstanding, ardent desire to acquire some land in Mayapur. But there had been flooding in Mayapur, and the flooding there can be very severe. Therefore - although Prabhupada was so enthusiastic about the project, and had struggled so hard to get the land in Mayapur, and had personally brought the plans for the first building there - still, right when we were at the peak of our enthusiasm, he raised the question: “What will happen if the Ganges floods? What will happen to the temple, to the project?”

He then suggested that we not build the temple in Mayapur but at Birnagar, Bhaktivinoda Thakura’s birthplace - another indication of how important Bhaktivinoda Thakura was to Prabhupada, and to the world. Eventually, Prabhupada brought us back to the conclusion that we should proceed with the project in Mayapur. And he declared, “If you all build this temple, Srila Bhaktivinoda Thakura will personally come and take you all back to Godhead.”

Through his empowered service, Srila Prabhupada has made Srila Bhaktivinoda Thakura’s shelter available to all of us, and now we are also “dedicated to the sacred service of Srila Saccidananda Bhaktivinoda Thakura.” We beg and pray for pure devotional service under their lotus feet and depend fully on their mercy.

Source : http://www.dandavats.com/?p=11916

This Subhashita helps us see unfair criticism positively, as a refiner of character –as is fire for gold. In life, few things are as hurting as criticism. Even more excruciating is unwarranted criticism, that is, criticism based on misunderstandings or untruths. We tend to respond to such criticism in one of three broad ways.

Clarify: We try to defuse the antagonism by clarifying the situation. If the critic is too hostile to have a rational discussion with us, we may clarify through an intermediary whom both parties see as trustworthy or at least as neutral. Clarification offers the best possibility for resolution, all the more so if the critic is reasonable. If the clarification works, both sides understand each other better and may even come closer than earlier.

Counter: A more instinctive response to criticism is to refute it, to objectively point out errors in the criticism. Such countering can work if the critic is intellectually honest and is ready to admit limitations in their perspective. They acknowledge the validity of our perspective of things, even if it is different from theirs. Sometimes, even if our perspective doesn’t become acceptable, it becomes at least intelligible, and they agree to “live and let live.”

Ignore: Some people stick to their opinions, whatever the facts or however valid the counter-arguments. About such people, it is rightly said, “A man convinced against his will is of the same opinion still.” With such people, clarifying and countering are both wastes of time. The more the discussion prolongs, the more acrimonious it becomes. The only way to stop the nastiness is by ignoring the criticism. No doubt, ignoring is extremely difficult. We fear that others may think we have been defeated – that in our refusal to argue any further, we have admitted our inability to argue any further. If such a fear goads us into dragging on an unfruitful interaction, we can check ourselves by contemplating a graphic quote of George Bernard Shaw: “I learned long ago, never to wrestle with a pig. You get dirty, and besides, the pig likes it.”

Characterizing a critic as a pig might be uncharitable and inaccurate even. If so, then we can use this metaphor to drive home not the nature of the critic but the nature of the fight – some battles are just not worth fighting. Either way, to ignore criticism, we need to exercise our tolerance muscles. In this context, tolerance means calling off our war with reality – the unpalatable reality that some people are going to have negative opinions about us, and nothing we do is likely to change their opinion.

The Bhagavad-gita urges us to tolerate distresses by meditating that such distresses are temporary (02.14), whereas we ourselves are eternal (02.13). We are indestructible spiritual beings whose essential core can’t be hurt by anything (02.22) – not even criticism, no matter how caustic. The more we realize our spiritual essence, the more we get the inner fortitude necessary to tolerate criticism. The easiest way to gain such spiritual realization is by practicing bhakti-yoga diligently. In fact, bhakti offers an even higher realization – not just the indestructibility of our souls, but also the infallibility of Krishna’s love for us.

When we relish the comforting shelter of absorption in Krishna and feel reassured that he loves us, no matter what the world thinks about us, we recognize that our critics’ opinions are not all that consequential. And the hurts thereof become more bearable. To further boost our determination to tolerate, we can contemplate this verse’s metaphor: Just as exposure to fire makes the gold’s effulgence more evident by purging alloys from it, exposure to criticism makes a person’s core character more evident. Their capacity to tolerate reveals how they are far higher than most people, who can’t resist the impulse to argue endlessly. Still, while the increased shine of gold can be seen by everyone, the exalted character of the criticized person who tolerates is not seen by everyone – critics may believe they have proven their rightness. Such critics are like those who close their eyes to the gold’s increased effulgence. Little do they realize that their unrelenting criticism and self-congratulation ends up exposing their petty-mindedness and vindictiveness – just as a goldsmith’s face gets blackened. Just as the sighted appreciate the gold’s effulgence, the intelligent appreciate the fortitude of those who refuse to engage in an arguing match. Most importantly, Krishna appreciates their fortitude. And ultimately, his view is the only view that matters.

Source : http://iskconnews.org/criticized-clarify-counter-or-ignore,5801/

This is a translation of part of a speech delivered in Oriya by HH Gour Govinda Swami Maharaja on September 2, 1993, the 155th anniversary of the appearance of Srila Bhaktivinoda Thakura. On that day a public meeting was held at the Dinabandhu Sahoo Law College, Kendrapara, Orissa, to glorify Thakura Bhaktivinoda, whose portrait was installed in honor of his being the first law graduate of Orissa.

namo bhaktivinodaya

sac-cid-ananda-namine

gaura-sakti-svarupaya

rupanuga-varaya te

“I bow down to Sri Srila Saccidananda Bhaktivinoda Thakura, who is the embodiment of the energy of Sri Gaurasundara and a great sadhu in the line of the followers of Sri Rupa Gosvami Prabhupada.”

Srila Saccidananda Bhaktivinoda Thakura was born with the name Sri Kedarnath Dutta on September 2, 1838. He appeared in the village of Ula, in the district of Nadia, West Bengal, which was his maternal uncle’s home, but the house of his forefathers is in the village of Chhoti in the Kendrapara District of Orissa. Chhoti is the sripat, the native place of Srila Bhaktivinoda Thakura, and he resided here.

Having been decorated with the dust of Bhaktivinoda Thakura’s lotus feet, this is a very sacred place, but most people have not known about it. This place is now coming to everyone’s notice because of the blessings of Bhaktivinoda Thakura. Getting the strength of that blessing, the research scholar Dr. Fakir Mohan Das has been working to reveal this place to the world. Without such blessings, no one can do this work. Sripada Fakir Mohan Das may face much opposition, but after resisting this opposition strongly, he will surely establish the real truth.

Three Catagories of Daya

What is the best welfare work for the world? Thakura Bhaktivinoda has expressed the following in his monthly journal Sajjana-tosani: Showing compassion, daya, to living entities can be divided into three categories,

• Deha-sambandhini-daya, which means showing kindness to the material body of the living entity through sat-karma, auspicious deeds. Giving food to a hungry person, supplying medicine to a patient, giving water to a thirsty person, and supplying winter clothes to a poor person suffering from the cold are acts of kindness to the material body.

• Manah-sambandhini-daya, which means showing kindness to the mind by giving knowledge.

• Atma-sambandhini-daya, which means showing kindness to the soul, which is the best daya of all. By such kindness one attempts to save a person from all worldly sufferings by giving him devotion to Lord Krsna. Some persons consider acts of kindness to the body to be very auspicious. Others, who are learned persons, emphasize acts of kindness to the mind, but pure devotees of the Lord act for the eternal welfare of the living entities by preaching devotion.

He Exhibited the Topmost Type of Compassion

Srila Bhaktivinoda Thakura exhibited the topmost type of compassion or welfare work, but how many people understand it? How many people glorify the qualities of such Vaisnava sadhus and mahajanas? Even learned persons do not understand the work of the Vaisnavas.

We see that those who have done or are doing something for the welfare of the body or mind are highly glorified, but who is speaking the glories of those doing welfare work for the soul? How many people have spiritual knowledge? How many people realise the soul? How many people have the vision to see the soul? The sadhu-mahajanas have dedicated their whole lives for doing welfare work for the soul. By their blessings, spiritual vision has been received by many persons. Who knows and glorifies these sadhus and mahajanas? In this material world, no one speaks about their great works and efforts.

He Exercised His Mighty Pen

Srila Thakura Bhaktivinoda left this world on June 23, 1914. He dedicated his whole life to preaching Gaudiya Vaisnavism and spiritualism, or bhagavat-dharma [eternal service to God]. In the Bhagavad-gita it is said, yada yada hi dharmasya glanir bhavati bharata: Whenever and wherever there is a decline in religious practice, Lord Krsna Himself descends along with His followers to re-establish the principles of religion. Thakura Bhaktivinoda is the embodiment of this verse. In this age of scepticism and fruitless nihilism, he exercised his mighty pen to re-establish sanatana-dharma, eternal religion. Inspired by the Gaudiya Vaisnava Acaryas, he wrote book after book, refuting materialistic views based on nihilism and atheism. By speaking on the eternal Vedas, on civilization and education, he enlightened many conditioned souls who had forgotten their real spiritual identity. Without imparting scriptural knowledge there is no means to bring the living entities, who are oppositely attracted, towards para-tattva, the Supreme Truth.

He Strung Together the Teachings of the Gaudiya Gurus

Gaudiya gurus such as Srila Rupa Gosvami, Srila Sanatana Gosvami, and Srila Jiva Gosvami did the work of spiritual masters by analyzing the Srimad-Bhagavatam and commentaries on it. TheBhagavatam is the essence of the eternal Vedic sound and the mature fruit of the desire tree of the Vedic literature. Thakura Bhaktivinoda nicely strung together the teachings of these Gaudiya gurus in easy and simple language. Therefore, after the six Gosvamis, Thakura Bhaktivinoda is known as the Seventh Gosvami.

Following in the footsteps of Srila Jiva Gosvami, in 1884 Bhaktivinoda re-established the Viswa Vaishnava Sabha (World Vaishnava Congregation) and preached the Vedic religion—Upanisads, Vedanta Sutras, Srimad-Bhagavatam—as well as the life and philosophy of Sri Caitanya Mahaprabhu. His son Srila Bhaktisiddhanta Sarasvati Goswami Prabhupada inherited these bright qualities from him and preached this great ideology of Gaudiya Vaisnavism throughout the Indian subcontinent, from the Himalayas to the oceans and abroad.

Srila Bhaktivinoda’s Great Call

Thakura Bhaktivinoda wrote more than one hundred books, both original works and commentaries, in English, Sanskrit, and Bengali. His numerous devotional songs, immersed in divine love born of full surrender, reveal his deep love for Lord Sri Krsna. These songs have inspired all types of people, from ordinary conditioned souls to highly elevated devotees. His books of devotional songs, such asSaranagati, Gitavali, and Kalyana-Kalpataru, are food for the soul and are very praiseworthy in human society. In this age of short-lived sensual pleasure and false renunciation, these books are Bhaktivinoda’s great call for those who are thirsty to get a taste of Vaikuntha [spiritual] love. Who can imagine the kindness he has shown?

Hear the Devotional Message Spoken by Mahajanas

Conditioned souls, being victims of illusion and the repetition of the cycle of birth and death, are prone to commit errors. The material world created by the Lord is our testing place. Here at every step we are continually being tested by maya. To pass this test one has to hear the devotional message spoken by mahajanas like Srila Bhaktivinoda Thakura.

Bhaktivinoda’s teachings should be preached more and more. If the leaders of present-day society sincerely desire the welfare of humanity, they should deeply cultivate and introspectively reflect upon these teachings. Please practice these teachings in your life and teach them to the world. This will surely bring auspiciousness and the unlimited blessings of Thakura Bhaktivinoda.

I pray for his blessings as follows:

adadana strnam danter idam yace punah punah

bhaktivinoda-padabja-renuh syat janma-janmani

“Keeping straw between my teeth, I pray repeatedly that life after life I may be a particle of dust at the lotus feet of Thakura Bhaktivinoda.”

Jaya! Sri Srila Saccidananda Bhaktivinoda Thakura ki jaya!

Courtesy : Dandavats

This is the secret. Yasya deve para bhaktir yatha deve tatha gurau [SU 6.23]. If one has staunch faith in the Supreme Personality of Godhead and as much faith in the guru, yatha deve tatha gurau, then the revealed scriptures become manifest. It is not the education. It is not the scholarship. It is faith in Krishnaand guru. Therefore Caitanya-caritamrta-kar says, guru-Krishna -krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Not by education; not by scholarship. Never says. Caitanya Mahaprabhu says, guru-Krishna -krpaya, by the mercy of guru, by the mercy of Krishna . It is a question of mercy. It is not the question of scholarship or opulence or richness. No. The whole bhakti-marga depends on the mercy of the Lord. So we have to seek the mercy. athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi, janati tattvam… [SB 10.14.29]. Prasada-lesa. Lesa means fraction. One who has received a little fraction of mercy of the Supreme, he can understand. Others, na canya eko ‘pi ciraṁ vicinvan. Others, they may go on speculating for millions of years, it is not possible to understand.

Source : http://www.dandavats.com/?p=31321

(from the sannyasa book based on Srila Prabhupadas instructions:(but is is instructions for us all)

10. Strives To Advance In Spiritual Life

Sannyasis Do Not Have To Do Anything Except Strive For Advancement In Spiritual Life

As for those who are not grhasthas–the brahmacaris, vanaprasthas and sannyasis–they don’t have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Krishnaconsciousness. Only one fourth of the population should be grhastha, and that should be according to laws of restricted sense gratification. The grhasthas, vanaprasthas, brahmacaris and sannyasis should endeavor together with their total energy to become Krishna conscious. This type of civilization is called daiva-varnasrama. One of the objectives of the Krishna consciousness movement is to establish this daiva-varnasrama, but not to encourage so-called varnasrama without scientifically organized endeavor by human society.
(Bhag. 7.14.10, purp.)

11. Should Not Ask For More Than Required

Sannyasi Should Not Ask For More Than Is Necessary

Here His Lordship Vamanadeva also teaches sannyasis and brahmacaris that one should not ask more than necessary. He wanted only three paces of land, although Bali Maharaja wanted to give Him anything He wanted.
(Bhag. 8.19.2, purp.)

A Sannyasi Is Qualified To Ask For Charity, But Because He Lives At The Cost Of Others, He Is Punishable If He Takes More Than Necessary. To Acquire And Spend Money Extravagantly Is Sinful

A brahmana or sannyasi is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord’s property than necessary. Lord Vamanadeva indirectly indicated to Bali Maharaja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father’s property, but one cannot take more than necessary. This principle should especially be followed by brahmanas and sannyasis who live at the cost of others. Thus Vamanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.
(Bhag. 8.19.17, purp.)

Whatever Money Is Collected Should Be Spent Only For Krishna

Whatever money is collected should be spent for Krishna , and not a farthing for sense gratification. This is the Bhagavata principle.
(Bhag. 7.13.34, purp.)

Source : http://www.dandavats.com/?p=6406

1. He is known by many names, the most common ones being Vamana (the little dwarf), Trivikrama (he who has taken three step; the giant form), and Upendra (Indra’s younger brother);

2. In every planetary system the denizens worship a particular visnu-tattva as their sole Lord (Plaksadvipa, Surya-Narayana; Brahmaloka; Maha-purusa; Maharloka; Yajna-purusa, et cetera) and in the heavenly planets, the demigods worship Lord Visnu in His plenary portion: the four-armed Vamana;

3. When Indra and the demigods leave Svargaloka temporarily to battle the asuras, Vamana stays behind and protects the Heavens by flying around on the back of Garuda, and pierces demons with His trident;

4. When Vamana took His second step, He pierced a hole through the subtle coverings that surround our universe, and Ganga and Yamuna flowed into our universe through that hole that Vamana made with His toe;

5. Srila Prabhupada had said that to honor festivals such as Rama Navami and Vamana Dvadasi, the devotees could dress up and worship a small boy as the particular avatar. In Mayapur, every year on Vamana Dvadasi a young gurukuli from the Bhaktivedanta Academy is chosen to ‘be’ Vamana for the day. A foot washing ceremony is performed, followed by elaborate offerings of bhoga (he gets to eat whatever he wants!), arati, pushpanjali, and distribution of his maha-prasad.

6. Bali Maharaj is a mahajana, and represents atma-nivedanam, the act of surrendering fully to the Lord, one of the angas of bhakti.

7. Bali Maharaj also become Indra in the next manvantara;

8. Vamana did not kill Bali Maharaj, because He had promised Prahlad Maharaj (Bali Maharaj’s grandfather) as Lord Nrsimhadeva that He would not kill anyone in his family lineage, before or after his time;

9. Vamana eternally resides on His personal planet in Vaikuntha, and as the door-guard to Bali Maharaj’s kingdom in the lower planetary systems, as well.

10. Once Ravana tried to force himself into Bali Maharaj’s kingdom. Vamana kicked Ravana with his toe and sent him flying 10,000 yojanas away.

11. When Vamana pushed Bali Maharaj down to Sutalaloka, Bali Maharaj received special permission from the Lord to visit his kingdom on earth once a year, the day of Onam.

your servant,
Gauravani dasa

Courtesy : Dandavats

The TOVP is a Project intended to cultivate a genuine Vedic Culture. We have designed the TOVP to have traditional Vedic Architectural elements, especially for the top of the Temple. The architecture on the top of the Temple is the symbol of the Divine Weapon and Power of the Supreme Lord. Hence, we had to seek a well qualified company that would be able to manufacture the Chatri Kalashes and ribs, Dome Kalashes, and the Chakras for the top of our Vedic Temple.

Resulting from manufacturing difficulties, we were not able to find a local company in India to execute our order. After precise and dedicated research, one of our TOVP Engineers, Ajita Caitanya Prabhu, was able to find the right company in Moscow, Russia. This company makes roofs and domes for Catholic and Orthodox churches. After negotiations, they agreed to make the elements for all of our Kalashes and Chakras in Russia and then have them shipped to Mayapur. We signed the contract a few months ago, and the whole process will take about 10 months.

The Vedic elements of the TOVP’s Kalsahes and Chakras will be made from stainless steel structures. The Kalashes will be coated by titanium nitrate. All of the Chakras will be coated in real gold. The Moscow company has purchased all the materials and have started the manufacturing process. In the photos we can see the beginning process and samples of the effulgent titanium nitrate coverings.

Source : https://tovp.org/construction/divine-weapon-supreme-lord/#utm_source=rss&utm_medium=rss&utm_campaign=divine-weapon-supreme-lord

The Appearance of Lord Vamana

“Bali Maharaj, very intelligent personality. He was the son of Virochana, grandson of Prahlad, great grandson of Hiranyakashipu, great grand-nephew of Hiranyaksha. A very mixed up type of family heritage!”

So he performed yajna to please his guru Shukracharya, and his guru-maharaj was very pleased with him. In fact he arranged for the descendents of Bhrigu Muni to come to perform this yajna. And his disposition, his good qualities, was so pleasing to everyone that the descendents of Bhrigu showered blessings upon him, his guru Shukra showered blessings upon him. And by the performance of this particular sacrifice, performed by such great personalities, he received such blessings that he became undefeatable in his power. His body was radiating with light, with energy.

He gathered his army together and marched to Indrapur. And when Indra saw Bali Maharaj with his associates surrounding his abode, he was overcome with fear – “What can I do?” Just Bali Maharaj’s effulgence alone manifested such power that he could single-handedly destroy everyone, what to speak of his magnificent armies. So Indra approached his guru Brihaspati and asked: “What to do? I don’t see any hope of fighting against Bali Maharaj; look at his powers!” Brihaspati said: “He has pleased his guru; he has satisfied his guru and the brahmins; what to speak of the descendents of Bhrigu. Therefore time is on his side. There is no use trying to fight him: you will be crushed. The best thing to do is become invisible: evacuate. Evacuate your kingdom and hide.”

They became poverty stricken. They had nothing. They were just wandering around like fugitive, refugees; hiding from the demons. Very embarrassing situation. And there was nothing they could do. Their mother Aditi was feeling great distress to see her children in such a suffering condition. But what could she do? Her husband Kasyapa Muni was in his hermitage in the jungle performing tapasya, meditating on the Supreme Personality of Godhead; great devotee. Aditi, for a long time, many years, was suffering. She couldn’t even communicate with her children, seeing them deprived of everything. Finally after so many years of waiting Kasyapa Muni came out of his meditation. And he saw that his good wife was lamenting, so he asked her: “Is there some problem in our ashram? How is everything?” She said: “The ashram is fine but everywhere else there is problem. Our children: Indra, Varuna, Vayu; our children, they have been conquered by the demons. They are homeless, hiding like beggars, refugees. What to do? I can’t tolerate; this is causing too much pain to my heart.”

She knew her children’s shortcomings and defects; she knew the mistakes they made, but still, for a mother that is not important. “My children, I love them, I can’t tolerate to see them suffer.” She had such determination to help. So Kasyapa Muni saw his wife’s heart and told her: “The only possibility of bringing back the happiness to your children under this condition is that you must worship Lord Vasudev.” So she asked: “How this should be done?” He instructed her in the process of the Payovrata sacrifice. Payovrata sacrifice is a very, very detailed act of devotional service. A fasting, worshiping the guru, worshiping the Lord, chanting mantras, keeping very, very clean and very perfectly situated in your consciousness for twelve days. And the whole purpose of the Payovrata sacrifice is to please the Supreme Personality of Godhead.

Aditi fell at his lotus feet. She rose with folded palms. She was in so much ecstasy seeing the Lord that tears were flowing from her eyes; she was so choked up, she couldn’t even speak. But finally with great effort she offered her obeisances and her surrender to the Lord.

Lord Narayana told Aditi: “I know exactly why you have approached me. I know your problem. And yes, I will bring back the wealth of your children. I will personally do it by becoming your son. You should worship your husband. I will manifest myself within your husband’s body and if you worship your husband properly then I will enter into your womb and appear as your own son.”

The Lord disappeared, and appeared within the heart of Kasyapa Muni. Aditi served her husband with great faithfulness, chastity and devotion.

Srila Prabhupada explains: “Just like in the forest, when two pieces of wood are pushed together by the wind, fire is created. Now, fire is not wood, and fire is not wind. So how is it that wind and wood create fire? It’s another element that is caused by the interaction. So Srila Prabhupada explains: “On the transcendental platform Aditi and Kasyapa came together and from their union the Supreme Personality of Godhead manifested.” The Supreme Personality of Godhead entered into the womb of Aditi. And on this day, the dwadashi, on the month of Shravan, Supreme Personality of Godhead appeared from the womb of Aditi. Therefore, this day is known as Vijaya, the day of victory. He appeared in his four-armed form as Narayana, from Vaikuntha. They worshipped him with great love, and then right in front of their eyes that four-armed form of Narayana transformed into a beautiful, beautiful, beautiful little brahman boy. He had a golden complexion and golden hair. He was a dwarf: therefore his name – Vamanadev. When the Lord transformed into this form he wasn’t just a little baby, he was a little dwarf. Soon all the demigods and the sages and the rishis came to celebrate the incarnation of the Supreme Personality of Godhead. They gave him various gifts. He was given a deer-skin; he was given rudraksha beads. Lord Brahma gave him kamandalu, a water pot, and goddess Parvati gave him the first alms when he went out to beg. He had a little stick and an umbrella. Little Vamanadev performed the yajna.

The meeting of Vamanadev with Bali Maharaj

Bali Maharaj performed a hundred Aswamedha yajnas when he was ruling very powerfully. So little Vamanadev, just by himself, walked with his bare feet and came upon the arena of the sacrifice on the banks of Narmada River. When Bali Maharaj saw him, this little dwarf – he was so effulgent, so beautiful, he radiated such purity and compassion – Bali Maharaj’s heart filled with joy. He stood up, and all the brahmins who were performing the yajna with him, they all stood up to offer honor and welcome to Lord Vamanadev. Bali Maharaj bowed to him and with deep affection he gave him a very, very honorable seat.

He said: “You have come; you have blessed us. Such a blessing you have given by your presence! You have sanctified my life. You have sanctified the whole yajna-shala. Please take whatever charity you wish. I can give you cows, I can give you property, I can give you homes, I can give you an island; whatever your desire; jewels. Ask for anything you desire.” Vamanadev replied: “If you wish to give me something then please give me three steps of land.”

And he spoke very strongly to his disciple. He said: “Don’t give him anything. Don’t give him these three steps of land, because you don’t know: he is the friend of your enemy. He is Vishnu, the Supreme Personality of Godhead. He has come to cheat you. With his three steps of land he will cover everything you own. You will be bereft of everything. He has come to cheat you. He has come to take everything away from you.”

Bali Maharaj said: “But I have already promised. I have given him what he wants.” Shukracharya, he knew the scriptures quite thoroughly. And the nature of this world is if a scholar knows the scriptures you can take whatever you need from the scriptures to justify whatever you want to do or say. That is the problem. So Shukracharya was quoting from scriptures: “Yes, you have given your promise but there are times and circumstances where the scriptures sanction breaking your promise.” And he gave a whole list of reasons: when there is an emergency situation… And he gave all shastric evidence along with a very, very harsh prominent order: “You must break your promise and not give him anything.”

Bali Maharaj was very thoughtful. He paused and began to meditate: “There is nothing more sacred than one’s truthfulness. Even if you lose everything, if you are truthful you have something substantial; you have honor. What is the use if you have so much material opulences but you lose your honor?” In fact, it describes in this beautiful chapter that mother earth can tolerate any type of burden, but she can’t tolerate the burden of one liar that’s stepping upon her. In fact in this age of Kali it’s the last living leg of religiosity that’s wobbling but still existing – truthfulness.

Yudhisthir was an example of this. He was always truthful. Only when Krishna directly specifically told him to tell a lie… even then he hesitated.

sarva-dharmaan parityajya
maam ekam sharanam vraja

You can abandon all varieties of dharma and surrender to Krishna, but devotees can’t misuse this principle. Sometimes there is transcendental trickery in an emergency situation. An emergency situation, Prabhupada explains: If a child is sick and dying and he won’t take medicine, the mother would say: “This is a sweet, please eat it; laddu.” And the child asks if there medicine in it. The mother says: “No, it’s just laddu.” But there is medicine in it. So is she a liar? Because her purpose is selfless; there is absolutely no selfish motivation. She is simply doing it out of a crisis, emergency, to save the life of her child. Sometimes, for this reason we may have to adulterate the truth to save a person’s life.

But in this age of Kali prajalpa, gramya-katha is so prominent. We just don’t take these things seriously. jéve phele viñaya-sägore. The tongue is the most difficult of all the senses to control. The tongue can bring us back home, back to Godhead, if it vibrates the holy names, and the tongue can plumb us down to hellish conditions by speaking disrespectfully or by lying. So yes, we have to take this seriously. Prabhupada took this very seriously. Truthfulness is all important.

So a person who has actual spiritual and religious principles, he is willing to risk and sacrifice many cheap things of this temporary world to sustain the higher principle of truthfulness. And that was Bali Maharaj. His honor of being truthful was more precious than all of his kingdom, than his life itself, because mother earth can’t tolerate the burden of a liar. And he was thinking: “My guru was supposed to teach me to surrender to Vishnu. So my guru is telling me this is Vishnu and he is telling me not to surrender. Therefore, he is not bona fide guru.” So he turned to Vamanadev, and said: “Yes, I will grant your request. You may take three steps of land.” Shukrachayra was really offended. Now this is a difficult situation. Not everything is always easy in this world.

The surrender of King Bali

Trivikrame Sometimes you have no choice but to offend somebody. Yes? Can you imagine Bali Maharaj’s dilemma? He is in a predicament; he could have committed suicide. But outside of that alternative he had to either offend Vishnu by lying to him, or his guru by disobeying his instruction. Very difficult situation to be in!

His guru was outraged. Shukracharya said: “If you defy my order then I curse you ‘you will lose everything.’” Everything lost. Very upset!

Bali Maharaj was a man of exemplary integrity. Therefore he is a mahajan. To be honest, to do the right thing. Sometimes we are at risk of losing so much. But this was Bali Maharaj’s integrity. He had no fear; he was willing to lose everything. He was willing to accept any reaction to do what was right and speak what was right. This is a Vaishnava.

“Yes, take your three steps.”

Actually before this, when Vamanadev first asked for three steps, Bali Maharaj was amazed. “Why only three steps? I am the king of the universe, I can give you anything. You are only a dwarf; your three steps are so tiny.” The amount of land for three steps will hardly be one step for Bali Maharaj. “I can give you islands. I can give you tremendous wealth; I can give you much property. I can give you anything you want. Why only three steps? Ask for more.” Little Vamanadev told: “Actually you have conquered the whole world, but in your mind you are not satisfied. I have nothing. I am just a little dwarf with nothing. But I am satisfied. Happiness is within. If you are not happy in your heart, you can’t be happy if you gain the whole universe. And if you are happy within then whether you have or don’t have you will be happy. Happiness is within the heart. I already have that. I don’t need what you give me. Just give me three steps.”

“Yes, take your three steps.”

Meanwhile, Lord Brahma was worshiping his lotus foot, And Jambavan was doing pujas and circumambulating his lotus foot. It was an incredible scene. And his second step went so high that it actually reached the very end of the universe, above Brahmaloka, and his toe pierced the covering of the universe. And a drop of water from the Causal Ocean came out of that crack that he created and fell on his feet. And then that water that fell on his feet came down. And it is described in the Bhagvatam that different demigods came with their flower-airplanes with pots to get that charanamrita. And they brought it to their heavenly planets. And this was the origin of Ganga-devi.

On the Karana Ocean, the ocean in which the Lord is laying, that water entered into this universe and washed the lotus feet of Lord Vamanadev. Therefore, it is charanamrita, it is eternally sanctified and pure. Sri Chaitanya Mahaprabhu explained the power of Ganga: “Anyone who sees the Ganga, touches the water of the Ganga, tastes the water of Ganga, bathes in the water of the Ganga, or even if someone is touched by breeze that has come off the Ganga, those persons would become purified of sins and in due course of time love of Krishna will awaken in that person’s heart.” King Bhagirath, by his tremendous determination, I believe 60,000 years of tapasya he performed to bring Ganga-mata from the heavenly worlds to Gangotri in the Himalayas. And thus she flows to sanctify the earth planet.

So he already covered the entire universe with two steps. But Bali Maharaj promised him three steps. Bali Maharaj was watching this whole thing in ecstasy. He was just in bliss. Because he understood, he understood the substance of the integrity of his grandfather, Prahlad Maharaj, and he was following in the footsteps of Prahlad. So at that point Garuda, understanding that Bali Maharaj was a liar, he was not keeping his promise… He promised three steps of land; two steps have already been taken. What he has? He has nothing else to give. Just imagine Bali Maharaj’s predicament. Just to be truthful he accepted the curse of Shukrachayra, he accepted the risk of losing everything just to maintain being truthful, and after all that the Lord made him so that he couldn’t be truthful. When Krishna wants to humble someone, he is thorough, totally thorough. yasyaaham anugrhanaami harishye tad-dhanam shanai.

Yes, in the name of being truthful a devotee is willing to risk everything. But in the end he risked everything, he lost everything and the Lord made him all to be liar, because he couldn’t fulfill his promise of three steps. Therefore, Garuda tied him up with a serpentine rope, like a prisoner. When this happened the soldiers of Bali’s armies, they were outraged. They were really, really outraged. “Just see what Vishnu is doing. He is taking everything away.” If they take it away, they take it away from us. Don’t think that they were selflessly serving Bali Maharaj. Whatever Bali had is they had, whatever he didn’t have what was they lose. So the demons, they were mobilizing armies to attack Vamanadev. And Bali Maharaj said: “No, no, don’t attack. Don’t harm him.” But by that time they saw that he was powerless. Who was he? He was wrapped around with ropes. So they attacked Vishnu. And Vishnu, just his associates defeated all of the asuras. They just scattered in all directions and ran away.

And now Bali Maharaj is being treated as a criminal, made into a prisoner. And he is brought bound with ropes before Vamanadev who now has taken his original form as a dwarf. And when he was in that predicament, when he was in that situation, Vamanadev told him: “You have promised me three steps. Where should I put my third?” Bali Maharaj, this was a very suspenseful situation, please try to be there. What a suspenseful situation this is! He is tied up; he is a prisoner. Everyone is around; they are watching what will he do. Bali Maharaj, he was in bliss. Totally humiliated in front of everybody; his wife, Vindyavali. Usually men don’t like to be humiliated in front of their wife. I am a sannyasi, but this is what I have seen. This is very unbearable for a husband to be outdone or humiliated before the wife. And his wife was watching. And all of his armies and all of his relatives and everybody around is seeing how Bali, the great king of the universe, has become an insignificant beggar, imprisoned; nothing left.

With tears of love in his eyes, Bali Maharaj spoke, he said: “My Lord, you have already taken everything. You have taken all my land, all my property, all my wealth, all my influence and prestige.” He totally took his prestige away. He said: “You have taken everything. There is only one thing left I have: my life, my body and my life.” And Prabhupada explains in this regard that how it was his life that possessed all these other things. His life is actually more valuable than everything else. So the greatest gift: giving the Lord all the planets that I control, all the gold and jewels and all the money and all the prestige and all my followers, giving them all – that is a small thing. But real offering is to give my life – my body, mind, and words.

Prahlad Maharaj was so happy. He appeared and was praising the good qualities of the Supreme Personality of Godhead who is so merciful that he took everything away. Prahlad’s prayers are very important. He is praising: “The Lord is the most merciful, the most attractive, the ultimate friend of everyone, because he has taken everything away

How Bali Maharaj became a Mahajan

Bali Maharaj was thinking: “Actually the demigods think that the Lord is merciful to them. Not at all, the Lord is most merciful to the demons.” This was Bali Maharaj’s psychology – “The Lord is most merciful to us – demons.”

Do you understand this? Would you like to hear the psychology of Bali Maharaj? Because the demigods, the Lord protects them and gives them their abodes and protects their abodes and all their opulence, and they get caught up in all the sense gratification and caught up in all this false prestige. And the Lord just keeps giving it to them and giving it to them and protecting them. And even when the demons come and try to take it away, eventually the Lord gives it back to the demigods. So by giving them all these material things, the Lord is not really very merciful to them. But he is merciful to the demons because he takes everything away from us. He takes everything away from us – that is his mercy. He actually favors the demons.

tat te ’nukampaam susamiikshamaano bhunjaana evaatma-krtam vipaakam.

“Prabhupada quotes in this regard that when one is put into very, very difficult circumstance, a devotee is grateful. A devotee, even when the Lord is taking everything away, even when the Lord puts you in the terribly painful condition, that devotee, with folded palms, will thank God: “This is your mercy; this is your kindness. I don’t deserve your kindness. I surrender to you.” To that person alone is liberation a rightful claim. Bali Maharaj manifested this principle. He personified this virtue.”- Radhanath Swami

Bali Maharaj surrendered his life to the Lord. His own wife Vindyavali was praising his good qualities. Prahlad was praising like anything the good qualities and the good fortune of Bali Maharaj for surrendering and losing everything for the Lord. Bali Maharaj meditated on Prahlad. That was how he got his courage to surrender everything. He meditated on his grandfather, Prahlad, and he followed in his footsteps. mahaajano yena gatah sa panthaah.

Vamanadev Accepts the Role of Door-Keeper for Bali Maharaj

Bali Maharaj followed in the footsteps of Prahlad. He was determined to not deter from the integrity of his honesty, his truthfulness and his promise to the Lord.

So Lord Vamanadev was so happy. He was so happy by Bali Maharaj’s unconditional, unmotivated surrender. He was not hoping or expecting anything in return. He gave his everything. Atma-nivedanam. He surrendered everything unconditionally. But the Lord, he reciprocates with our surrender.

ye yathaa maam prapadyante
taams tathaiva bhajaamy aham
[BG 4.11]

Therefore the lord gave Bali Maharaj a planet to rule over, Sutala, because he had nothing else. And Prahlad Maharaj wanted to be with him. He said: “I will also go to Sutala to live with my grandson.” Prahlad was so happy. He was so happy; he was so proud. How many grandfathers are proud of their son when they surrendered everything? Prahlad. And Vamanadev was so grateful. Vamanadev, by his own sweet will, accepted the role of the door-keeper for Bali Maharaj. Now that’s a very menial service. Is it not? A doorman, guarding the door for Bali Maharaj! Why did he accept that humble service?

“That same Lord who just manifested Upendra form, Trivikrama form, the Supreme Lord of all lords who with three steps covered the universe and conquered Bali, accepted the very humble position of the door keeper for Bali because he couldn’t give up the association of this devotee. He wanted to always give satisfaction to Bali Maharaj.”- Radhanath Swami

man-manaa bhava mad-bhakto
mad-yaaji maam namaskuru
maam evaishyasi satyam te
pratijaane priyo ‘si me
[BG 18.65]

“Always think of me, become my devotee, worship me and offer your homage unto me. In this way you will come to me without fail. This is my promise my dear friend.”

Vamanadev was always there in the vision of Bali Maharaj. So he could always remember him with love.

“There are many glorious lessons to be learned by this story. But ultimately like so many other lilas of the Lord, the Lord really descends to this world to glorify his devotee. Narasingha dev appeared in this world to give glory to Prahlad. Krishna appeared in this world to give glory to the Vrajavasis, to the Yadus. And Vamanadev, in his own inconceivable extra-ordinary way, came to glorify Bali Maharaj forever-more as the personified example of one who attains the ultimate perfection of pure love of God by surrendering everything.”

Source : http://www.dandavats.com/?p=20045

After the disappearance of Shri Rupa and Shri Sanatana Goswamis, Shri Jiva Goswami became the Gaudiya Sampradayacharya to guide all Vaishnavas in Navadwipa, Vrindavana, Jagannatha Puri.

Although he was the undisputed leader, he always acted as a humble servant of all the jivas. Whenever Bengali Vaishnavas visited Vrindavana he would lovingly receive them, arrange for Prasadam and comfortable rooms, an even guide them on Vraja mandala parikrama.

Source : http://www.ramaiswami.com/jiva-goswami/

Sri Godrumacandra-bhajanopadesha
Instructions to worship the Moon of Godruma
by Srila Bhaktivinode Thakura

These beautiful verses were published posthumously for the first time in 1950 in Gaudiya magazine, 18.47-8 (pp. 757-8) This edition of Gaudiya magazine is part of the BRC library collection. We offer this to the devotees and readers today in honor of his divine appearance.

yadi te hari-pada-saroja-sudha-
rasa-pana-param hridayam satatam
parihritya griham kali-bhava-mayam
bhaja godruma-kanana-kuïja-vidhum

1 If your heart wishes to always drink the nectar of Hari’s lotus feet, then abandon your home which is filled with the spirit of Kali and worship the moon of Godruma’s forest bowers.

dhana-yauvana-jivana-rajya-sukham
Nahi nityam anukshana-nasha-param
tyaja gramya-katha-sakalam viphalam
bhaja godruma-kanana-kuïja-vidhum

2 All your joys from wealth, youth, life and power are all temporary and susceptible to destruction at any moment. Give up all your useless mundane discourses and worship the moon of Godruma’s forest bowers.

ramani-jana-sanga-sukham ca sakhe
carame bhayadam purushartha-haram
hari-nama-sudha-rasa-matta-matir
bhaja godruma-kanana-kuïja-vidhum

3 O friend! The joys of intercourse with beautiful women are ultimately a source of fear, for they prevent the achievement of life’s goals. Become intoxicated with the nectar of the Holy Names and worship the moon of Godruma’s forest bowers.

jada-kavya-raso nahi kavya-rasah
kali-pavana-gaura-raso hi rasah
alam any-kathady-anushilanaya
bhaja godruma-kanana-kuïja-vidhum

4 The relishing of poetic sentiments is not the sacred rapture of devotional poetry. Real sacred rapture is found in the sentiments connected to the purifier of the age of Kali, Gaura. Give up the study of all other subjects and worship the moon of Godruma’s forest bowers.

vrishabhanu-sutanvita-vama-tanum
yamuna-tata-nagara-nanda-sutam
murali-kala-gita-vinoda-param
bhaja godruma-kanana-kuïja-vidhum

5 Worship the moon of Godruma’s forest bowers, the son of Nanda, the playboy who sports on the Yamuna’s banks with the daughter of Vrishabhanu at his left side, joyfully playing wonderful songs on his flute.

hari-kirtana-madhyagatam svajanaih
pariveshtita-jambunadabha-harim
nija-gauda-janaika-kripa-jaladhim
bhaja godruma-kanana-kuïja-vidhum

6 Worship the moon of Godruma’s forest bowers, the ocean of mercy for his own associates from the land of Gauda, whose effulgent form, surrounded by these associates as he dances in the midst of the kirtan, has been stolen from refined gold.

giriraja-suta-parivita-griham
nava-khanda-patim yati-citta-haram
sura-sangha-nutam priyaya sahitam
bhaja godruma-kanana-ku-vidhum

7 Worship the moon of Godruma’s forest bowers, whose house is surrounded by the daughters of the king of mountains, who is the Lord of the abode of nine islands, who steals the minds of the sannyasis and who, in the company of his beloved, is praised by the heavenly hosts.

kali-kukkura-mudgara-bhava-dharam
hari-nama-mahaushadha-dana-param
patitarta-dayardra-sumurti-dharam
bhaja godruma-kanana-ku-vidhum

8 Worship the moon of Godruma’s forest bowers, who has taken the mood of the hammer-wielding chastiser of the Kali-dog, who brings the gift of the Holy Name medicine, and whose form is soaked in tearful compassion for the fallen.

ripu-bandhava-bheda-vihina-daya
yad abhikshnam udeti mukhabja-tatau
tam akrishnam iha vraja-raja-sutam
bhaja godruma-kanana-ku-vidhum

9 His mercy makes no distinction between friend and foe. Though his bodily hue is not black, he is the son of the King of Vraja. Worship the moon of Godruma’s forest bowers.

iha copanishat-parigita-vibhur
dvija-raja-sutah puratabha-harih
nija-dhamani khelati bandhu-yuto
bhaja godruma-kanana-ku-vidhum

10 Worship the moon of Godruma’s forest bowers–he whose glories are sung in the Upanishads and is now a son of the best of Brahmins with a golden bodily hue, playing in his own dham with his eternal associates.

avatar-varam paripurna-phalam
para-tattvam ihatma-vilasa-mayam
vraja-dhama-rasambudhi-gupta-rasam
bhaja godruma-kanana-ku-vidhum

11 Worship the moon of Godruma’s forest bowers, who is the best of the incarnations of the Supreme, who brings the ultimate fruit of spiritual life, who is the Supreme Truth come into this world out of his own pleasure and who relish a taste hidden in the ocean of rapture that is Vraja Dhama.

shruti-varna-dhanadi na yasya kripa-
janane balavad-bhajanena vina
tam ahaituka-bhava-patha hi sakhe
bhaja godruma-kanana-ku-vidhum

12 Learning or high birth are useless in bringing about his mercy without intense bhajana. O friend, worship the moon of Godruma’s forest bowers without any desire for any fruits.

api nakra-gatau hrada-madhya-gatam
kam amocayad arta-janam tam ajam
avicintya-balam shiva-kalpa-tarum
bhaja godruma-kanana-ku-vidhum

13 This same Lord also once liberated a distressed demigod from a crocodile body within the lake known as Goradaha. He is the unborn one, possessing inconceivable power, and is truly a desire tree of pure auspiciousness. Just worship the beautiful Moon of Godruma’s forest bowers. [FN: This incident is recounted in Jagadananda’s Prema-vilasa, chapter 15.]

surabhindra-tapah-paritushta-mano
vara-varna-dharo harir avirabhut
tam ajasra-sukham muni-dhairya-haram
bhaja godruma-kanana-ku-vidhum

14 When his mind was pleased by the austerities of Indra and Surabhi, he appeared in a golden form before them. Worship the moon of Godruma’s forest bowers, who brings unlimited pleasure and who disturbs the calm minds of the silent sages. [This incident is described in Bhaktivinoda’s Nabadwip-dhama-mah’ya.]

abhilasha-cayam tad abheda-dhiyam
ashubham ca shubham ca tyaja sarvam idam
anukulataya priya-sevanaya
bhaja godruma-kanana-ku-vidhum

15 Give up all your desires for sense enjoyment. Give up the idea that you are identical with the Lord. Abandon both auspicious and inauspicious works. Only worship the moon of Godruma’s forest bowers with acts compatible with his pleasure and by serving those dear to him.

hari-sevaka-sevana-dharma-paro
hari-nama-rasamrita-pana-ratah
nati-dainya-daya-paramana-yuto
bhaja godruma-kanana-ku-vidhum

16 Become fixed in the religion of serving the servants of Hari. Be fixed in drinking the nectar of the Holy Names. Always be fixed in respect, humility and compassion. Worship the moon of Godruma’s forest bowers.

vada yadava madhava krishna hare
vada rama janardana keshava he
vrishabhanu-suta-priyanatha sada
bhaja godruma-kanana-ku-vidhum

17 Sing the names of Yadava, Madhava, Krishna and Hari. Sing the names of Rama, Janardana and Keshava. Always sing the name of the dearest lord of the daughter of Vrishabhanu. Worship the moon of Godruma’s forest bowers.

vada yamuna-tira-vanadri-pate
vada gokula-kanana-pu-rave
vada rasa-rasayana gaura-hare
bhaja godruma-kanana-ku-vidhum

18 Sing the name of the Lord of the forests by the Yamuna banks. Sing the name of the sun which lights up the gardens of Gokula. Sing the name of Gaurahari, the alchemist of sacred rapture. Worship the moon of Godruma’s forest bowers.

cala gaura-vanam nava-khandamayam
patha gauraharesh caritani muda
lutha gaura-padankita-ganga-tatam
bhaja godruma-kanana-ku-vidhum

19 Go live in Gauranga’s forest with its nine divisions. Study the lives of Gaurahari. Roll about in the dust by the banks of the Ganges marked with Gauranga’s footprints. And worship the moon of Godruma’s forest bowers.

smara gaura-gadadhara-keli-kalam
bhava gaura-gadadhara-paksha-carah
shrnu gaura-gadadhara-caru-katham
bhaja godruma-kanana-ku-vidhum

20 Remember always the enchanting pastimes of Gaura-Gadadhara. Become a follower of Gaura-Gadadhara. Always listen to the enchanting topics of Gaura-Gadadhara. Worship the moon of Godruma’s forest bowers.
– translation by Srila Bhakti Ballabh Tirtha Goswami Maharaj

Courtesy : Dandavats

Kripamoya Das: Lord Vamanadeva appeared within this world from the womb of Aditi, the mother of the gods. He appeared at midday on the shravan-dvadasi, the 12th day of the lunar month of Shravan when the moon is waxing.

There are many lessons for Vaishnavas to learn from the narration of His activities, as found in the 8th canto, 18th chapter of the Bhagavat Purana (Srimad Bhagavatam). Amongst the lessons are these:

1. That God comes to this world in many forms; not just once, in one form, or even many times in the same form, but many times in many forms. He is never limited by the form, but remains all powerful.

2. That all other gods are meant to offer homage to Him. They did this when, appearing as a young child, he was awarded the sacred thread by Brihaspati, the guru of the gods. The sun god gave Him the Gayatri mantra and His father, Kasyapa Muni, a straw belt. Mother Earth gave Him a deerskin and Lord Brahma gave Him a waterpot. Kuvera, the heavenly treasurer gave Him a monk’s begging bowl, and the wife of Lord Shiva gave Him the first alms. In this way, the gods all offered the best of what they had to the Supreme God. Each of us, in our own way, must also give the best of what we own – our talents, intelligence, words and wealth – as a gift to that same God. He gave it to us along with our birth, and we can offer ot back to Him.

3. Upon seeing the lad from a distance, King Bali noticed his remarkable sun-like effulgence. He welcomed Him and washed His feet. Thinking of himself as a great proprietor of the Earth, Bali then asked Vamanadeva what He would like to be given in charity, as this was the custom of the king. Vamana replied that He only wanted three paces of land, as measured by His own short steps. The king smiled at the thought of such a small request. He was soon to discover that just as God comes in disguise, so His requests to us are often disguised as simple acts of devotion. Many people smile at the thought that God asks us for only three words: Hare, Krishna, and Rama, spoken as a mantra. But as we speak those three small words we begin to realise that He is changing our life forever from within our hearts.

4.Vamanadeva teaches Bali that enlightened human beings are meant to be satisfied with what comes to them. Those who are not satisfied with what they actually need will never be satisfied, even if they gain the whole Earth. And a man or a woman practising the spiritual life must never be dissatisfied, for by such dissatisfaction they sprinkle water on the inner fire of their spiritual potency.

5. Bali Maharaja’s guru, Sukracarya. was perceptive enough to understand what was happening, who the young boy was, and what was about to happen. But he counselled the king to deny the request, even though he knew that it was Vishnu Himself asking. Thus Sukra was an atheist, even though learned in the Vedas. Such a guru, who stands in the way of his disciple’s emancipation, is fit to be rejected.

6. Bali turns to his guru and says that telling lies, or not keeping a promise once spoken, is the most sinful act. He explains that Mother Earth once said: ” I can bear any heavy thing except a person who is a liar.” Therefore, a person living according to dharma must scrupulously avoid lying.

7. He explains that the opportunity to give in charity to a qualified, saintly person is very rare. It must never be regarded as a time of loss, but as a moment when auspiciousness is drawn towards the giver. When we give we don’t lose, rather God – and the universe – gives us even more in return.
8. Sukra curses his own disciple, thus revealing the actual relationship that sometimes exists between an official religious priest and a member of the faith.

9. Vamana responds to Bali’s promise by expanding his size. Although God may appear as a child, He is the oldest of the old, the immeasurably largest of all large things, and the most powerful of all. This lesson would later be learned by Lord Brahma, who tested the Lord’s power when He appeared as child Krishna. God is also the ultimate owner of everything since everything emanates from Him.

10. Vamana takes His first two steps which, due to His size, encompass the entire cosmos. When He asks where He should place his third promised step, Bali realises that there is only one thing left to give Him – his very self. The king surrenders fully to God at that moment. The surrender of Bali, although offered in a moment of abject desperation, is nonetheless to be emulated by all of us. We don’t own countries, but we do regard ourselves as proprietors of our domestic domains. Most of these, in truth, never quite belong to us legally, and in the grand scheme of things we can claim no factual ownership at all. Death will come very quickly and take everything away from us, so better to give it all to God now. We do this by dedicating everything we own to His service. The result? Curiously enough, the same result that Bali achieved: that we are given everything back and that God draws us nearer to Him and His eternal abode.

Courtesy : Dandavats 

This paper aims to present the contribution of Bhaktivinoda Thakur to the establishment and development of the International Society for Krishna Consciousness (ISKCON). It regards his personal life as the role model for the practitioners of Vaisnavism, and it considers his input in expanding preaching techniques, both innovative and traditional ones.

Bhaktivinoda Thakur: role model for ISKCON members

Being born in a non-Vaisnava family, educated in Christian and Westernized Hindu schools and colleges, Bhaktivinoda Thakur, more than many other spiritual teacher in Gaudiya tradition, is the reference point for ISKCON, many of whose members have been born in and molded by the Western civilization. The historical context in which Bhaktivinoda Thakur commenced his spiritual quest can be portrayed as a time of serious encounter and conflict between Hindu traditionalists and a Westernized and secularized Bengalis intelligentsia. Because of his studies in and appreciation for Western ideologies, Bhaktivinoda Thakur experienced profound religious doubts and did not take for granted the philosophical and theological doctrines of Vaisnavism. This disproves the claim that ISKCON represents a merely incongruous transplant in Western civilization. On the contrary, Bhaktivinoda’s example shows how acceptance of Vaisnavism is a meter of personal conviction and not geographical and cultural conditionality.

Another point which makes Bhaktivinode Thakur the role model for ISKCON members is the way in which he has practiced his sadhana (spiritual discipline). Like most ISKCON members, he was a family man with many worldly responsibilities. Nevertheless, he had very intense sadhana. And despite having demanding a post as a deputy magistrate in government service, and a big family, he always found enough time for writing books on Vaisnavism and organizing preaching activities.[i] His life showed that becoming practitioner of Krishna consciousness does not mean to exclusively become a renouncer (tyagi). Rather it showed how to be responsible in worldly duties and engage them in service to Krishna.[ii] Shukavak (1999, 258) notes that ‘In the scarcity of viable role models for Gaudiya-Vaisnavas in the West, Bhaktivinode presented an excellent example of responsible worldly engagement and Vaisnava practice.’ His personal example can guide ISKCON devotees how to be in this world but not of it; and thus facilitate ISKCON’s integration into the society and help it avoid identification as a sect.
Saragrahi Vaisnava

Bhaktivinode Thakur’s involvement with Bengal’s intelligentsia and his attempts to present Vaisnava philosophy in a scholarly and inclusive manner definitely presents a solid framework for ISKCON’s attempts to express its own intellectual perspectives in a way suitable and relevant to Western intellectual and academic developments. Bhaktivinode Thakur’s concept and personal example of a saragrahi, an “essence seeker” who can step beyond a parochial position and meet the requirements of modern theology such as self-criticism and comparative scholarship, has been a great help in ISKCON’s efforts to find its place in the world of contemporary academia. (Shukavak, 1999, 140). Again, as with his private life, Bhaktivinoda Thakur with his theological perspectives sets an ideal example which if followed by ISKCON devotees will assure them a stable and influential role in contemporary society.
Bhaktivinoda Thakur, a preacher with vision and a mission plan

A. C. Bhaktivedanta Swami (the founder-acarya of ISKCON) very often emphasized the importance of Bhaktivinoda Thakur in regard to the establishment of ISKCON. For example, he said, ‘We should take it for granted that whatever is happening at the present moment by my humble endeavor, it is all by the grace of Bhaktivinode Thakura’. (Prabhupada, 1994, 256). Bhaktivinode Thakur did not deserve such a eulogy from ISKCON’s founder-acarya only because of his successful preaching in India, but because of his deep conviction that Krishna consciousness would spread all over the world. This is displayed in his writings: “Sriman Mahaprabhu did not descend to deliver a certain number of human beings in the land of India, but rather His purpose was to deliver all living beings in all countries of the world.” (Dasa, 1989, 195). Bhaktivinoda Thakur was not only the prophet of Krishna consciousness in the West but also the first one to send his writings to the West. In 1986,[iii] his book Sri Caitanya Mahaprabhu: His Life and Precepts reached various thinkers and institutions, including the library of McGill University in Montreal, marking the beginning of the most important missionary activity of ISKCON, book distribution.[iv] Bhaktivinoda Thakur’s idea of introducing Krishna consciousness to intellectuals was carried on by A. C. Bhaktivedanta, who very much emphasized book distribution to libraries and colleges. Following the example of Bhaktivinoda Thakur, who was a prolific writer (he has written or published about a hundred literary works), A. C. Bhaktivedanta translated and wrote numerous books and fully encouraged his disciples to write.

Another significant preaching technique of Bhaktivinoda Thakur that has been accepted and developed by A. C. Bhaktivedanta is the concept of the nama-hatta preaching program to spread the practice of chanting the holy name. The nama-hatta, or the “marketplace of the holy name,” was a highly developed and organized preaching plan with detailed job description for all participants. Devotees traveled to different places and established and maintained meetings in rented halls or in the homes of people interested in Krishna consciousness.[v] Taking Bhaktivinoda Thakur’s idea of the nama-hatta as the basic model, A. C. Bhaktivedanta established many preaching centres that facilitated association of devotees and preaching activities even in the places without temples. As the expansion of ISKCON’s members went more in the direction of congregational members than in the initial direction of priests who lived in the temples, nama-hatta became a key method of congregational preaching.
Conclusion

As Shukavak notes, in spite of Bhaktivinoda Thakur’s global spirit of nama-hatta and his universal perspective of the saragrahi, his outreach to the world at large was relatively limited. (Shukavak, 1999, 253). However, we may conclude that the crucial influence of his personal example, his prolific writings, and his systematic teachings and preaching techniques were not limited only to the Gaudiyas’ mission in the late nineteenth and early twentieth centuries, but inaugurated and echoed in the preaching attempts of his successors, in particular his son Srila Bhaktisidhanta Sarasvati and Sarasvati’s disciple A. C. Bhaktivedanta.
Bibliography

· Shukavak, N. Dasa (1999) Hindu Encounter Modernity. Los Angeles, SRI

· Dasa, Rupa-vilasa (1989) The Seventh Goswami. Mumbai, Sri Sri Sitaram Seva Trust

· Prabhupada, A.C. Bhaktivedanta Swami (1994) Collected Teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Los Angeles, Bhaktivedanta Book Trust

[i] For detailed daily schedule of Bhaktivinoda Thakur, please refer to Dasa, 1989, 140.

[ii] Engagement of material possessions in devotional service (yukta vairagya) as opposed to false renunciation (phalgu vairagya) has been one of the main principles of Gauidiya-Vaisnava theology. The evangelizing spirit of Bhaktivinoda Thakur’s and A. C. Bhaktivedanta Swami’s preaching missions was perfect embodiment of yukta vairagya.

[iii] It is interesting to note that 1986 happens to be the year when A. C. Bhaktivedanta was born.

[iv] The McGill library is where ISKCON devotees first found the book.

[v] For detailed information on nama-hatta, please refer to Dasa, 1989, 170

Courtesy : Dandavats

Krishna does not have work to do; everything is simply going on by his desire. Whatever Krishna desires will happen. If we should have this power, it would be dangerous. If whatever we desire would happen, we would be in trouble since we have conditioned desires which we sometimes regret later. We always have to work for a long time for our desires to be fulfilled which is good because we then have time to rethink our desires. There is always an element of struggle for us. But struggle for Krishna is nice because then struggle becomes meaningful.

There is the story of a boy who worked hard to buy a ring for a girl. He was thinking of her the entire time he was working, therefore he actually worked for her! Similarly, we must work for Krishna then we can be in a state of mind where we are not affected by material conditions whether we are in hell or somewhere else. If we change our condition instead of trying to change our surroundings, we can actually be happy with whatever situation we are in.

Kunti devi prayed for trouble because in troubled times she always remembered Krishna . She was not affected by the hardships of this world; she had a state of being equipoised. We maybe cannot reach that state but we can get close to it. We can create distance from the mind; from our emotional experience. Thinking, feeling and willing are functions of the mind but we can spectate on those once we are distant from it and get grounded in our spiritual life.

Source : https://www.kksblog.com/2016/09/fulfilling-desires/

September 2016 will mark the undertaking of the second TOVP fundraising tour in South Africa in commemoration of ISKCON’s 50th Anniversary and Srila Prabhupada’s sacrifices for the mission of Sri Caitanya Mahaprabhu.

The first tour in 2013 was a major success bringing in over $3 million (U.S.) in pledges from the devotees. However, this time Lord Nityananda’s padukas (shoes) and Lord Nrsimhadeva’s sitari (helmet) will grace and bless the tour and will be accompanied by His Grace Jananivas prabhu and Ambarisa, Braja Vilas and Svaha prabhus.

The tour begins on September 15th and will continue for ten days visiting temples and homes in the cities of Durban, Cape Town, Botswana and Johannesburg. Devotees are ecstatically making arrangements to greet the Lord and His associates for the tour in order to maximize attendance. Daily reports will be posted on the TOVP website and Facebook Page and on ISKCON social media sites.

We want to thank His Holiness Bhakti Caitanya Swami, the GBC, and all the South African leaders for their continued support and wonderful cooperative spirit in making this tour possible. This is not the project of a few individuals but a worldwide effort of all ISKCON devotees and well-wishers. Together we can make this project happen and take the credit for pioneering the great Samkirtan movement in the history of modern human civilization. This will bring real spiritual good to both ourselves personally and the world in general.

Source : http://www.dandavats.com/?p=31280

Japa is the name of the mediation a Krishna devotee does while using beads. A string of beads has 108 beads on it and the complete Hare Krishna mantra (link to our webpage here) is chanted on each bead. When you complete 108 beads you have done 1 round, which usually takes about 7 minutes. Devotees who have taken first level vows chant 16 rounds or more every day. That is 108×16 = 1726 mantras each day. If done properly this is a powerful meditation that purifies the heart and mind, and awakens love for Krishna. Mostly we don’t chant properly and therein lies the problem. Mahatma Prabhu offers a pointed and humorous reminder to help us do better.

From The Japa Workshop by Mahatma das

1. To Do List Japa – Meditating on your to do and shopping lists, sometimes adding and deleting items between mantras. This may also include mentally balancing your checkbook or mentally going over which bills you have to pay. Caution: This process can cause you to lament about how many bills you have to pay, and thus changing your prayers from “Oh Lord, please engage me in your service,” to “Oh Lord, please add a few more zeroes to the end of my bank balance.”

2. I Hate Him Japa – While chanting, meditating on who hurt you, how badly you were hurt, how much you hate that person, and what you’ll do to get back at him. By the end of 16 rounds your hatred has increased tenfold and you have developed excellent plans and strategies to take revenge.

3. I am Right Japa – Meditating while chanting on how right you are and how wrong someone else is, and with every mantra you become more convinced how right you are. Also know as “Pump Your Ego Japa. ”

4. Watering the Weeds Japa – Chanting so poorly that by the time you finish you feel disgusted, depressed and miserable. Gone are the days of “Chant and Be Happy.” Now it is, “Chant and Be Miserable.”

5. Beat the Clock Japa – You chant as fast as possible in an attempt to get those bothersome rounds over with, sometimes trying to break your previous record of one round in 3 minutes 59 seconds – which was formerly thought to be humanly impossible – until you proved it could be done if one is intensely motivated to get his chanting over with as soon as possible!

6. Robot Japa – You chant like a robot. Chanting while totally disconnected from the mood of the mantra. You sometimes wish another devotee or a robot could chant your rounds for you.

7. Firing Blank Mantras Japa – Krishna's name is chanted, but your mind and heart are somewhere else – and so is He. The sound Krishna comes out of your mouth, but because there is no consciousness, it is like firing blank mantras.

8. Killing Time Japa – Chanting, but thinking of things to entertain yourself with while you chant so you won’t be so bored just listening to the mantra. In this way you kill time while chanting and thus make chanting 16 rounds quite tolerable by making it much less painful than usual.

9. Creative Japa – Using japa as a time for brainstorming, thus doing some creative thinking, generating new ideas, and finding solutions to your problems. It is useful to have a pen and paper handy to write down your ideas. Although you may get very few rounds done, and you won’t get the nectar of the name – you have spent the past two hours in a such a high degree of passion that you will definitely have a long list of good ideas. (But is it really a good idea to ruin your japa to get some good ideas?)

10. Novocain Japa – Your heart is so numbed that you feel absolutely nothing when you chant.

11. Driving Japa – Chanting while distracted by the task of driving, sometimes accompanied by cursing at people who cut you off (i.e. the anti-trnad api sunicena mantra). Of course, the reason you chant while driving is that you get up late.

12. No Japa, Japa – While holding your beads you converse with another devotee, moving your beads as you talk. In this way you sometimes finish a so-called round or two by the end of the conversation. (Oh God, help us!)

13. Prajalpa Japa – You chant a few mantras and then speak a few words of prajalpa (gossip) to your friend. You chant a few more mantras and then listen as they speak some prajalpa to you. Then you respond with some even more juicy gossip. This process often continues for the entire japa session.

14. Call and Response Japa – You talk to someone, and while listening to you they chant japa. Then they reply and while listening to them you chant japa.

15. Reading Japa – Reading and chanting at the same time. (Note: This would not be a problem if you had two or more heads.)

16. Left Hand Japa – Chanting japa while doing something with your left hand (cleaning, cooking, tinkering, organizing, washing your car, etc.). This is very useful for developing left arm strength.

17. Bubblegum Japa – Chanting in a way that sounds like you are chewing bubble gum while chanting Hare Krishna .

18. New Mantra Japa – Chanting a new form of the Hare Krishna mantra, such as “here kitty, kitty, here kitty, kitty,” or “nish, nish, ram, ram, ari, ari.”

19. Entertainment Japa – Chanting while watching TV or a movie. Note: watching TV while not chanting, but chanting during the commercials is also no good! (And, Krishna conscious video is also included in TV Japa.)

20. Internet Japa – A few mantras and a few emails, sometimes chanting and reading at the same time. Inevitably, the beads get put on the table and the right hand lands on the keyboard.

21. Window Shopping Japa – Chanting while window shopping (this commonly happens when making the attempt to knock out some rounds while in the shopping mall).

22. Boredom Japa – You are so bored while chanting that you feel like killing yourself.

23. Relaxing Japa – Lying down or relaxing in a hammock while chanting (often accompanied by coconut water in your left hand).

24. Slumber Japa – Taking advantage of japa to get a good nap. Another variety of “Slumber Japa” is trying to fight off sleep, but continually failing. This is also known as “Dive Bomb Japa” due to the head constantly rising and falling (diving).

25. Bitter Medicine Japa – Your experience of the holy name is like bitter medicine and your face turns in disgust as you chant.

26. Painful Japa – Your mind is so out of control that it is painful to try to control it. Thus, the expression on your face while chanting appears similar to the expression of a person with a knife in their back (or a person with severe constipation).

27. Shaking Japa – (Also known as “Ants in Your Pants Japa”) – You chant as if you were a toy monkey that was just wound up.

28. Radar Japa – Looking around at anything and everything – and everybody – while chanting.

29. Audio Japa – Chanting japa while listening to a lecture, kirtan, song, or the radio. This is especially challenging while listening to the radio (unless, of course, it is one of your favorite songs or some juicy news).

30. Sightseeing Japa – Walking or driving and chanting while doing some serious sightseeing.

31. Shopping Japa – Nish, nish, ram, ram, ari, ari-ing your way through the supermarket or mall.

32. Apathy Japa – Chanting with absolutely no desire or enthusiasm to chant.

Courtesy : Dandavats

Celebrating 50 years of the International Society for Krishna Consciousness

It all started back in August 1965, when the 69-year-old Abhay Charanaravinda Bhaktivedanta Swami Prabhupada, popularly known as A.C. Bhaktivedanta Swami Prabhupada, boarded the cargo vessel Jaladuta from a port in Calcutta. Instructed by his guru to go to the west and preach Vedic knowledge, in his possession were his translations of Srimad Bhagavatam and a heart devoted to Lord Krishna.

His mission was to spread a love of God through the chanting of the ‘Hare Krishna’, also referred to as the maha mantra, and so A.C. Bhaktivedanta Swami founded the International Society for Krishna Consciousness (ISKCON).

This year is particularly special for ISKCON devotees as the organisation celebrates the 50thanniversary of its formation through a worldwide festival. Spread across 600 cities in 75 countries, this highly recognised and rapidly growing spiritual movement has touched many hearts. Popular for their beautiful temples, bhajans and kirtans, vegetarian food, service to community and festivals, ISKCON has grown in leaps and bounds since its inception. It is estimated that more than nine million people, known as the Hare Krishnas, worship at ISKCON temples each year.

ISKCON’s presence in Perth can be traced back to the mid-1970s. While en route to Melbourne, A.C. Bhaktivedanta Swami Prabhupada stopped over in Perth and stayed for 10 days. He laid the foundation for future activities, and over the years devotees have increased in numbers. At present, around 500 Perth families are associated with ISKCON.

The temple is located in the scenic Kalamunda area in Perth. It offers evenings of chanting, dancing, and feasting, and runs many community programs such as Bhakti Vrksa, a dynamic program which enables devotees to understand and practice the principles of Bhakti yoga in a small classroom experience. Their Friday evening Harinam through Perth CBD and prasadam, the sanctified food, is very popular among the locals. A proposal for a larger temple, which will extend the facilities at the present location, enabling the community to participate in larger numbers, is currently under consideration.

Janmasthami celebrations

One of the most important dates on the Hare Krishna calendar is Janmashtami, the famous festival celebrated across the world to commemorate the birth of Lord Krishna. This is very special festival marks the epitome of love and celebration for any Krishna devotee.

This year’s celebrations at ISKCON Perth included a kirtan evening and Maha Abhisheka concluding with the midnight aarti. Great joy and fervor marked the celebrations as some four thousand devotees attended.

The beautifully decorated Lord Krishna and Radha deities stood on the altar, surrounded by flowers and incense. The ringing bells symbolised bhakti which every Hare Krishna holds close to their heart.Bhajans, kirtans and aarti filled the air of the temple with a sense of pure devotion and calm. Little children dressed like Krishna, Radha, gopis and gwalas were looking gorgeous and amazed the audience with their innocence.

Messages from the eloquent His Holiness Bhakti Rasayana Sagar Swami and His Grace Bhurijana Prabhu were a treat to hear. Not only did they talk about the core values of a Krishna devotee’s life, but they also wonderfully spoke about the pastimes of Lord Krishna in the simplest way. A Hare Krishna would have heard Lord Krishna’s tales many times, but each time it fills their hearts with happiness and brings out a deeper inner meaning.

Dance, drama and music performed by youngsters were filled with the essence of devotion and enthusiasm. This is in tune with the fact that the ISKCON promotes an artistic lifestyle. Children are encouraged to hone their talents and use them in Krishna consciousness. The dance performance by Narthanalaya School of Indian Classical Dance, and the concise Geetopadesh act by ISKCON Perth Drama Group were brilliantly executed and captured everyone’s attention.

Stalls outside the temple, staffed by committed volunteers, along with the prasadam corner, gave the event the feeling of a large family gathering.

Marking the occasion of its 50th year anniversary, Indian Prime Minister Narendra Modi, through a special message to the ISKCON family, acknowledged ISKCON’S journey of selfless service to society. He paid tribute to its effort to manifest ‘Vasudhaiva Kutumbakam’, a Sanskrit word which means ‘the world is one family’.

There is certainly much more to the Hare Krishnas than their vegetarian restaurants, dancing, singing, and orange Indian-style robes. For the hundreds of thousands of disciples, followers, friends and well-wishers of this movement, ISKCON lies at the centre of their lives, forming a sacred connection to each other and in the service of their guru, Srila Prabhupada and Lord Krishna. Hare Krishnas hail from different ethnicities, countries, gender and age groups, but the factor which unites them is their undying devotion to Krishna.

Courtesy : Indianlink

Cicago-A 40-foot high, colorfully decorated and hand pulled cart-surrounded by thousands of chanting and dancing devotees-will roll down the streets of downtown Chicago on Saturday, September 17 to kick off a national celebration of the 50th Anniversary of the International Society for Krishna Consciousness (ISKCON), better known as the Hare Krishna Movement.

The "Chariot Festival - Ratha Yatra Parade" begins at 2 PM at theBuckingham Fountain (Columbus Drive) in the downtown area and meander its way through Madison Ave., Michigan Ave., and State Streets and joins the "Hare Krishna Festival of India" at Daley Plaza for an afternoon of free vegetarian food; stage performances of classical Indian dance; a dramatic rendition of the ancient history connected with "Jagannath;" and multiple booths about reincarnation, meditation, and yoga.

"ISKCON's founder, Srila A.C. Bhaktivedanta Swami, first came to New York City from India in September, 1965 to spread the teachings of Lord Krishna to the western world," said Amrita Hari, spokeswoman for the Krishna society. "It's very special for us to kick off the 50th Anniversary of ISKCON where he began right here in New York." ISKCON is part of the Gaudiya Vaishnava tradition within the broader Hindu culture. It teaches bhakti, or devotional yoga, and advocates that the perfection of life is to awaken love of God, or "Krishna," in the Sanskrit language. Krishna, or "the all-attractive Supreme Person" is best known in the west as the speaker of the classical Indian spiritual text, the Bhagavad-gita.

Bhaktivedanta Swami, today known as Srila Prabhupada, arrived alone in New York City at the age of 70 to fulfill his guru's order to spread Vaishnava teachings to the English speaking world. Prabhupada arrived in America with just $7 and several trunks of his translations and commentaries on ancient Sanskrit texts. After struggling for almost a year, the Swami attracted a core of followers among the young spiritual seekers of the 1960's, and on July 13, 1966 he incorporated his fledgling community as the "International Society for Krishna Consciousness."

Dr. Harvey Cox, Emeritus Professor at Harvard Divinity School, once wrote "I am impressed with how much the teachings of one man and the spiritual tradition he brought impacted themselves into the lives of so many people. In my view Srila Prabhupada's contribution is a very important one and will be a lasting one." Despite its humble beginnings, over the past 50 years ISKCON has grown to a global community of over 600 temples, 110 vegetarian restaurants, and 65 farms and eco villages. The affiliated Bhaktivedanta Book Trust has sold 516 million books and magazines on Krishna consciousness, and Hare Krishna Food Relief programs feed a free vegetarian lunch to 1.2 million school children each day in India.

Celebrations later this year will include dozens of Ratha Yatra parades in cities worldwide including Washington, DC, Los Angeles, London, and Paris, and gala events at the Sydney Opera House, European Parliament, and other major venues.

EVENT DATE: Saturday, September 17, 2016
LOCATION: Buckingham Fountain (Columbus Drive). Parade Starts at 2pm,
Festival at Daley Plaza from 3PM to 8PM
CONTACT: Nachi Lolla: (847) 452-7753 or nachi.lolla@gmail.com

Courtesy : Chicago Tribune

The Puranas relate a story concerning the divine appearance of Srimati Radharani as follows. One day, Vrishabhanu Maharaja, who was living at Ravel at that time, went to the bank of Yamuna at around noon to take a midday bath.

As he approached the bank of the Yamuna, he saw a golden lotus flower floating on the water and shining brightly like a thousand suns. Vrishabhanu immediately waded into the river and when he came near to the golden lotus flower, he beheld the most beautiful and radiant form of baby girl lying within the petals of the lotus.

At that same moment, Lord Brahma suddenly appeared in the sky and speaking in a grave voice, informed Vrishabhanu that in his previous life, Vrishabhanu and his wife Kirtida had performed great austerities in order to get the consort of Lord Vishnu as their daughter.

Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home.

Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas.

At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. Day by day Her luster increased just like the digits of the moon.

Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb.

At that time, Srila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations.
Vrishabhanu therefore made elaborate arrangements for a lavish birth celebration and sent out invitations to all the residents of Ravala and Gokula and especially to his dear friend Nanda Maharaja and his family.

On the appointed day, the guests had assembled and the birth celebrations were going on in great jubilation. Nanda Maharaja and Yashoda Mayi had arrived with Rohini and also brought their small children Krishna and Balarama.

Kirtida met with Yashoda and told her that she was very happy to have such a beautiful daughter, but was feeling rather distraught because her child was both dumb and blind.

Krishna had just passed His first birthday and was happily crawling around the courtyard on His hands and knees. Arriving at the cot in which Radhika was lying, Krishna held on to the sides and managed to lift himself up, He then peered into the cot where His gaze fell upon the beautiful moon-like face of baby Radhika.

As soon as baby Radhika smelt the exotic fragrance of Krishna’s transcendental body, She immediately opened Her eyes for the very first time, and looked directly at Krishna, who was the first person that She had ever seen.

As Krishna gazed lovingly at baby Radhika, He began smiling ecstatically. Radhika then suddenly began to cry and for the very first time she made a sound. Vrishabhanu and Kirtida, along with all the assembled Vrajavasis, were overjoyed to find out that their beloved daughter Radhika, was not blind nor dumb after all.

In the Radha-rasa-sudha-nidhi it says. “So powerful is the glancing of Her eyes, that the flute slips from Krishna’s hands, His peacock crown starts to slip, and His yellow shawl becomes displaced as He swoons and falls to the ground. Alas, will I ever get the chance to serve with love and devotion such a person as Radharani.”

Source : http://www.iskconvrindavan.com/appearance-day-of-srimati-radharani/

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Management to facilitate preaching is spiritual, not material.
Srila Prabhupada: Everywhere, in the office, there is some immediate boss. So you have to please him. That is service. Suppose in office, in a department there is office superintendent. And if you do in your own way, “Yes, I’m doing my business,” and the office superintendent is not pleased, do you think that kind of service is nice? No. Similarly, everywhere we have got immediate boss. So we must work. That is systematic. If everyone manufactures, invents his own way of life, then there must be chaos.
SUDAMA: Yeah, that’s true.
Srila Prabhupada: Yes. Now we are world organization. There is spiritual side, and there is material side also. That is not material side. That is also spiritual side, systematic management. Otherwise how it will be done? 
Conversations, Vol. 6, Los Angeles, December 5, 1973

Management is a sign of intelligence. Srila Prabhupada even proved the existence of God through arguments based upon the intelligent management of the universe.
Srila Prabhupada: Demigod means almost God. They have got all godly qualities, and they are controllers of the atmospheric affairs. Some of them are controlling rainy season, some of them are controlling heat. As you have got controller here, some departmental director of this department, director of that department, similarly why don’t you think that this cosmic manifestation, there is a great brain behind it and there are different directors and there is management? People do not accept it. Nature. What do you mean by nature? Such nice things, such wonderful things are going on automatically, without any control? You see?
Journalist: Well, I know that’s a question that, of course, one asks oneself all the time, I guess. It’s part of man’s quest to find himself and . . .
Srila Prabhupada: But they should have common sense that you are trying to float one sputnik, so many scientific brains are working. And millions of wonderful sputniks which are called planets, they are floating in the air, there isn’t brain behind it? What is this? Is that very good reasoning?
Journalist: I don’t know. I must ponder that.
Srila Prabhupada: You should know it. How can it be? There must be a very big brain behind this. They are working. 
Conversations, Vol. 1, Los Angeles, December 30, 1968

To manage anything smoothly requires intelligence. Effective teachers apply their intelligence to maximize the actual time they spend teaching. Here are six basic managerial principles that should help.

Principle One: Cultivate the Mode of Goodness 
Cultivate the mode of goodness within yourself, your classroom atmosphere, and your students. Teaching thrives on maintaining steadiness and regularity. These qualities are born of an atmosphere of goodness.

sattvat sanjayate jnanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato ’jnanam eva ca

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness, and illusion.

Purport: Since the present civilization is not very congenial to the living entity, Krishna consciousness is recommended. Through Krishnaconsciousness, society will develop the mode of goodness. When the mode of goodness is developed, people will see things as they are. Because people have no education in actual knowledge, they become irresponsible. To stop this irresponsibility, education for developing the mode of goodness of the people in general must be there. When they are actually educated in the mode of goodness, they will become sober, in full knowledge of things as they are. Then people will become happy.
Bg. 14.17
A key element of goodness is cleanliness. It is no wonder that Srila Prabhupada wrote, “Your country, America, will become very degraded. They will appreciate our revolutionary cleanliness. Our revolutionary medicine will be experimented on these children, and it will be seen to be the cure.” (Letter to Satsvarupa dasa, February 28, 1972)
Because cleanliness and goodness are the cure, teachers should be vigilant about protecting their students from slovenliness, passion, and ignorance.

jaya-kale tu sattvasya
devarsin rajaso ’suran
tamaso yaksa-raksamsi
tat-kalanuguno ’bhajat

When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish. The Supreme Personality of Godhead is present in everyone’s heart, fostering the reactions of sattva-guna, rajo-guna and tamo-guna. 
Bh€g. 7.1.8

Basically, goodness is required because it makes us receptive to Krishna consciousness. 
YOGESVARA: Is there some, any qualities, in the sense that some people have more receptivity towards the divine than other people?
Srila Prabhupada: That I explained, sattva-guna, rajo-guna, tamo-guna. Those who are in sattva-guna, they can understand easily. Those who are in rajo-guna, they have got difficulty. And those who are in tamo-guna, they cannot.
Madame Devi: (French)
YOGESVARA: Is this degree of covering, whether they are in goodness, in passion or in ignorance, is that a question of their physical body? Is it a question of their hormones or chemical state? Is it a chemical state that some people are more covered than others by the modes of nature?
Srila Prabhupada: Covered means with some dirty things. That’s all. 
Conversations, Vol. 10, Paris, June 15, 1974

For a further explanation of the relationship between Krishna consciousness and the mode of goodness, please refer to chapter 5, “Teaching and Disciplining in the Modes of Material Nature,” and the essay “Elevation to Goodness” in the appendix.

Principle Two: Preach Strongly, Yet Be Sensitive
Srila Prabhupada once said that preaching brought management to one’s fingertips. When teachers effectively preach, students cooperate and cause few problems. And the students should preach as well. “It is especially nice to hear,” Srila Prabhupada wrote, “that the boys are becoming first-class preachers. That is essential. Without preaching, our institution becomes all rubbish.” (Letter to Dayananda dasa, April 11, 1974)
The preaching, to be effective, should be realized and strong. Prabhupada’s preaching example was to the point.
MAKHANALAL: There was that one notable, so-called incarnation. He supposedly lost all his potency. 
Srila Prabhupada: : Eh?
MAKHANALAL: He said he gave away all his potency. 
Srila Prabhupada: He’s a rascal. What potency he has got?
Dr. Patel: Who?
Srila Prabhupada: Any rascal who has called himself incarnation of God. There are so many rascals.
MAKHANALAL: Wasn’t that Ramakrishna who said he gave away everything; he had nothing more except . . . 
Srila Prabhupada: What Ramakrishna? Don’t talk of these nonsense. Simply they have misled. That’s all.
Dr. Patel: Simply you bhaja Krishna and don’t think anything else. And you get all your intelligence there.
Srila Prabhupada: Therefore Krishna has said, mam ekam. “Don’t go to these foolish rascals.” Mam ekam. You’ll be misled. Because they are misleaders, rascals.
Dr. Patel: You are so very hard.
Srila Prabhupada: I must be hard.
Dr. Patel: Hard, harsh, and hard and harsh. 
Srila Prabhupada: The whole world is spoiled by these Mayavadis. Therefore I am very much hard. 
Dr. Patel: I don’t say hard. Hard and harsh. 
Srila Prabhupada: No, we must be harder and harder.
Dr. Patel: Hard and harsh! Doesn’t matter . . . 
Srila Prabhupada: I don’t make any compromise with these rascals. No words. No, no. I never made that. Even if I don’t get any disciples, I’ll be satisfied. But I can’t make any compromise like these rascals. I cannot make. Ekah candras tamo hanti na ca tara sahasrasah. If I can create one moon, that is sufficient. I don’t want many stars. That was my Guru Maharaja’s principle and that is my principle. What is the use of having a number of fools and rascals? If one man understands rightly, he can deliver the whole world. 
Conversations, Vol. 7, Bombay, March 23, 1974

Although at times as hard as iron, Srila Prabhupada was also discriminating. Our preaching, especially to our students, should be individually prescribed and not fanatical.
YOGESVARA: You didn’t find it necessary to enter into any kind of discussion with this French professor just now. There was no real discussion of philosophy. I was wondering why that didn’t happen.
Srila Prabhupada: He did not raise any question. And he is simply translator. He has no philosophy. I asked him, “Which philosophy you are . . . ?” “So I make comparative study.” I think he did not like to enter into philosophical . . . Is it not? 
Devotee: Most of these gentlemen who come here, when they see you and begin talking with you, like you said, they show their ignorance when they begin to speak. So they prefer not to speak. They always make some excuse that they have an appointment because they know that if they speak, they will be in real trouble.
Srila Prabhupada: Yes. Tavac ca sobhate murkho yavat kincin na bhasate: “A foolish man is very nice as long as he does not speak. As soon as he will speak, his foolishness will be captured.” So therefore, sometimes they do not like to talk. Remain as a nice man, (Laughs.) without being discovered. 
Conversations, Vol. 10, Paris, June 14, 1974

Principle Three: Keep Strong Krishna Conscious Relationships
Make management easier by keeping strong Krishna conscious relationships with your students.
Brahmacari means living under direction of guru. Guror hitam. How can he be simply thinking of benefitting the spiritual master? Unless that position comes, nobody can serve guru. It is not an artificial thing. The brahmacari, the disciple, must have genuine love for the guru, then he can be under control. Otherwise why one should be under the control of another person? Therefore it is said, €caran d€savat. Servant, not only servant, but menial servant. Less than domestic servant. So a disciple is expected to live in gurukula, at the shelter of the guru, as menial servant gurau sudrdha-sauhrdah. This can be possible when one is really thickly related to the guru. Otherwise, ordinary relationship will not do. One who has actually the convictionyasya prasadad bhagavat-prasadoone who is convinced that if I please my guru then Krishna will be pleased. This is called suhrdah, full faithyasyaprasadan na gatih kuto ‘pi. And if I displease my guru, then I have no place. In this way. Guru cannot be false guru. False guru has no such thing. If guru is genuine and disciple is genuine, both of them are benefited and they go back to home, back to Godhead. 
Lectures, Bombay, April 12 and 14, 1976

Know your students. Call the students by their names. Write down the names of the students in your class and see which ones you can’t remember or which ones you think of last. Note what qualities those students have. Deal with each student personally, either with a question, a comment, or a few words connected with the day’s occurrences, each day or during each lesson or section of the day. Be personally interested in each student. Informally speaking with students at different times of the day develops relationships. 
However, etiquette should always be observed in the dealings between a teacher and his students. Otherwise, a teacher’s “friendly” relationships will turn to familiarity, which breeds contempt. 
Guest: The Hare Krishna movement has started in the United States. Why did it start in the United States rather than India?
Srila Prabhupada: Because the United States, they are our best customer. A businessman goes to a place . . . Just like you come here. Why you have come here? Wherever there is best possibility of doing your business, there you must go. I went to the United States because these people are not poverty-stricken. And our Indian people, they have been trained to think that they are poverty-stricken. Actually, they are not poverty-stricken, but the leaders have educated them that, “You are all poverty-stricken.” This is India’s position. So far I knew that it would not be successful in India. The government would not help. The public is educated in a different way. They are after technology. So, “familiarity breeds contempt.” They say, “What is this Hare Krishna movement: It is known to us since a long time. What effect it will have?” 
Conversations, Vol. 3, Hong Kong, April 18, 1972

Just as Srila Prabhupada circled the world many times to add enthusiasm, instruction, and strength to his temples, circulate amongst your students. Know what and how they are doing. Know their strengths. Commend them for work well done. Know their difficulties. Offer help and advice to inattentive students. Document their troubles and achievements. 
Maintain a positive atmosphere. Avoid nagging, sarcasm, and frequent negative comments — tension between the teacher and his students cannot fail to exist within an atmosphere where these constantly go on. Sincerely praise whenever possible. Think of plenty of exact words that can be used instead of “good” and “nice” (delightful, imaginative, superb, great, remarkable, original, fascinating). Remember that chastisements are most effective within a basically positive atmosphere. Keep your word. Fulfill your promises. Don’t bluff. Remember: problem students need more positive reinforcement. 
Interact with the students. When lecturing, look at specific students in succession, each for a few seconds, in different parts of the room. This gives the teacher a feel for how the entire group is doing. Speak loud enough for students to easily hear. Use questions, not to catch the inattentive, but to check whether the material is being understood. If wrong answers are returned, the teacher should understand that he may have to re-explain in a simpler way or use examples. Using questions in this way will tend to keep the atmosphere positive.

Principle Four: Start and End All Activities Carefully 
A careful start . . . 
Be there first, before the students arrive. Make sure the surroundings are neat and tidy. Make sure student seating or student order is pre-organized. At first, this can be done in an arbitrary way, and later, after you have established yourself in control, student placement and order can be rearranged.
Be prepared. Know in advance what you will do. Have all materials and their distribution already organized. 
Start on time. This immediately establishes the teacher’s authority. The students naturally feel respectful, knowing the teacher is on top of his service.
. . . An effective ending
Plan in advance how the activity will end, how the dismissal will take place, and how a smooth transfer to the next activity will occur. 
First, go over it mentally in detail and write it out. Then, practice and master it. 
Plan ahead. Leave sufficient time for the orderly and efficient collection of materials and for the dismissal, thus allowing an effective summary to occur. 
Plan the end of the activity. Consider first what was the goal of the activity. Then sum it up. Don’t let one activity merge into the next. If possible, at least mentally prepare the students for their next activity.

Principle Five: Make Sure Your Procedures are Efficient 
Know your objectives. Frequently check your results against your goals. Change or adjust procedures if necessary.
Use variety. Consider student interest, curiosity, and motivation. Keep in mind your students’ attention span: two short activities may be better than one long activity. Alternate preferred activities with boring ones, familiar activities with new ones, quiet individual work with group work. But don’t let variety become confusion.
Vary pace. Although the general tendency towards briskness in activities appears desirable — the ability to vary pace, and to know when to teach less and allow more time for practice — is also important. Short periods of practice followed by rest or by a different activity seem most effective.
When engaging your students, make sure each student knows what he should be doing and when he should be doing it. Just knowing without a doubt what one should be doing by having heard precise instructions removes, for most students, the temptation to misbehave. 
Make sure you have your students’ attention before you give instructions. Also make sure that your students are actually capable of carrying out your instructions. 
King Pariksit said: O great sage, never before has it been heard anywhere that an order from Yamaraja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since this is my firm conviction, kindly explain the reasons for these events.
Srila Sukadeva Goswami replied: “My dear King, when the order carriers of Yamaraja were baffled and defeated by the order carriers of Visnu, they approached their master, the controller of Saˆyaman-pur and master of sinful persons, to tell him of this incident.” 
The Yamadutas said: “Our dear Lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature?”
Purport: Srila Visvanatha Cakravarti Thakura says that the Yamadutas, the order carriers of Yamaraja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other than him. Furthermore, because the Yamadutas had been defeated and their master could not protect them, they were inclined to say that there was no need to serve such a master. If the servant cannot carry out the orders of his master without being defeated, what is the use of serving such a master? 
Bh€g. 6.3.2-4

Consider your instructions before expecting students to follow them. As the Yamadutas became confused because they were incapable of carrying out the orders of their master, students who find themselves unable to carry out the orders of their teacher may similarly become confused or even angry. 
Also take care to make sure your instructions do not contradict those of another teacher or authority.
If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded. Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.
Purport: Because the Yamadutas had been unsuccessful in carrying out the order of Yamar€ja, they doubted whether Yamaraja actually had the power to punish the sinful. Although they had gone to arrest Ajamila, following Yamaraja’s order, they found themselves unsuccessful because of the order of some higher authority. Therefore they were unsure of whether there were many authorities or only one. If there were many authorities who gave different judgments, which could be contradictory, a person might be wrongly punished or wrongly rewarded. According to our experience in the material world, a person punished in one court may appeal to another. Thus the same man may be either punished or rewarded according to different judgments. However, in the law of nature or the court of the Supreme Personality of Godhead there cannot be such contradictory judgments. The judges and their judgments must be perfect and free from contradictions. 
Bh€g. 6.3.5

Principle Six: Handle Basic Disruptions Without Losing Momentum
Following effective management procedures, like the above principles, will help eliminate most disruptions to teaching. But as happiness comes of its own accord, so does trouble. Minor disruptions are irritating. Even giving attention to them causes interruptions. 
Minor misbehavior is difficult to deal with because the offender can easily hide behind innocence: “I didn’t do it on purpose.” And because it is often difficult to recognize the culprit, suitable responses are difficult to find. Be tolerant and careful. Don’t overreact, treating minor disturbances as a threat or challenge to your authority. If wrongly handled, these disruptions can develop from minor irritations to major confrontations. 
Even when a teacher is quite certain that misbehavior is intentional or provocative, he should be wary of too strong an immediate response. Dramatic punishments are especially counterproductive as nothing is kept in reserve for more serious cases. Even simulated anger is troublesome. Rather, a teacher should look for a series of responses which are cool, calm, and carefully calculated.
Here are some technical-sounding names for simple techniques that help teachers effectively handle these “surface” problems:

Planned ignoring
Ignore simple affronts meant to cause disruption. Students often stop misbehaving when they do not get the attention they seek.

Interference
Inhibit behavior with eye contact or disapproving facial expressions to inform the student that the source of disturbance has been spotted and that the disturbance is not pleasing.

Quick conference
Peacefully call the student up to your desk and quietly whisper in his ear that he please stop the activity.

Proximity control
Stop restlessness by moving to the troubled area. An on the spot “quick conference” can also help.

Interest boosting
Display interest in the student’s activity with a specific comment, such as during japa, “How’s your listening been the past few beads?” instead of, “How’s your chanting today?” You can also correct the student’s work, bring him closer to you, or praise his work. The idea is to refocus the student’s attention and remotivate him. Sometimes distractions result from the student’s inability to cope with required work.

Hurdle help
See how the student is doing. If he is having a problem with his work, help him push beyond the difficulty.
If the above techniques fail, try these:

Humor
Diffuse a tense situation with a joke, showing that you don’t take it seriously or that you can see the funny side of it.

Affection
Search for an appropriate reason and sincerely give praise or show some affection, like a wink, a pat on the back, or a friendly smile.

Personal appeal quick conference
Call the student up, take him aside, and gently request that he desist from the behavior. Tell the student that you can’t allow him to continue acting in this way. Tell him the reasonsothers cannot hear the story, you cannot concentrate, it is making it impossible for you to teach, and so on. Then ask, “Do you think this is an unfair request? If you want to run around, you’ll have time later. But you can’t run now.” Try to avoid the threat, but as a last effort, it can be used. “Look, if you continue, I’m going to have no other choice but to give you a detention.”

Simply following the above points will stop most casual offenders, although it will not stop a student “saboteur.” The teacher, however, should initially assume that basic disruptions and minor transgressions are motivated either by desire for attention, by boredom, or by inadequacy. If this is so, when the teacher gives attention to the task, not to the behavior, conflict is avoided. Concentrating on what the student is doing, rather than why he is doing it, can often defuse a potentially tense situation. 
Even if the transgression is caused by a student’s personal animosity, all but the most determined seekers of confrontation will be diverted by the above simple manoeuvres. If a confrontation seems to be looming, avoid itsomehow or another.

Remember . . .
Remember that a student always engaged in Krishna conscious activities will have less tendency towards mischievous activities.
Srila Prabhupada: Just like, somebody, a child. A child is active, but his frivolous activities, or mischievous, have to stop when he’s active in taking education. You see. The same child, his energy for becoming active is transferred for taking education. He’s no more acting mischievously, breaking this, doing this, doing that. The activity is there. Now that is purified. Similarly, spiritual life means the spiritual activity, that is purified activities. These boys, they have given up drinking, meat-eating. That does not mean they stop eating. They’re eating better things. Therefore they have given up the nonsense eating. So that is spiritual life. Spiritual life means purified activity.
SYAMASUNDARA: Rationally, I was thought to be intelligent. I went to college, got so many degrees, but I could not in the least control my senses and control my mind, even though I tried. I studied philosophy so hard. But, by simply chanting Hare Krishna and coming to the platform of service for God, all my activities became dovetailed in one direction so that the other things were automatically brought under control as a result.
Srila Prabhupada: Param drstva nivartate. The exact word is there that if one gets good engagement, he can give up bad engagement. But he cannot make it inactive. That is not possible because the soul is active. It is living. How he can make it inactive? That is not possible. Nirvana means stop nonsense, but take to spiritual life. That is next: athato brahma-jijnasa. Nirvana does not mean to stop activities; to stop nonsense activities. Come to the real activity. 
Conversations, Vol. 3, London, September 4, 1971

Source : http://www.dandavats.com/?p=31261