By Kavicandra Swami

My dear god brother H H Purna Candra Goswami went to his samadhi some time back and we heard many praises. HH Bhakti Vijnana Goswami was lamenting that Purna Candra Prabhu was not so well known world wide since he had much to offer.

He did leave us a very beautiful book that I think should be studied by anyone who is serious about spiritual advancement while serving, in any position, within ISKCON.

The book is titled, UNSPOKEN OBSTACLES ON THE PATH TO BHAKTI. The title says a lot.

Most of the devotees who spoke at his samadhi function mentioned his deep philosophical thinking extensive scriptural knowledge. HH Sivaram Swami mentioned that his meetings with Purna Candra Goswami were always refreshing since the talks were always philosophical. In this books he has spoken out very frankly, sometimes it seems to be very much criticizing, but looking carefully we find compassion and a helping hand.

I will just show a bit to give an idea. I do not know just where one can find copies. His disciples were selling them in Vrndavana. The following are a few of the chapter titles:

Freedom and Trust
Blind Following
Varnasram and Being Oneself
Emotions and Impersonalism
Substance and Form
Character and Culture.

He always gives scriptural evidence to back up whatever he proposes. It was he who conceived of the SAC, Scriptural Advisory Committee, to assist the GBC on philosopical issues. The GBC welcomed it and he formed and headed the committee.

I will leave you with a few quotes and hope the book becomes easily available internationally.

“It is clear that laws and duties must exist even within a family, what to speak of within an organization. But if there is an inordinate emphasis on them, it indicates insecurity and a lack of love and trust. This undue emphasis hinders creativity and growth. Unfortunately some leaders care more about rules than they do about people.”

Maharaja also give relevant quotes from non devotees. “Mark Twain once said, ‘It is better to deserve honors and not have them than to have them and not deserve them’”.

In discussing the role of emotions, “Another difference between repression and control is that repression can be artificial and, in that case, there may be some resentment or aversion. Whereas, when the senses are under control, on is detached and considers them as differnet from the self.”

“Srila Prabhupada once said that spiritual life is difficult, but material life is impossible.. Therefore a devotee must always be tolerant and look on the bright side.If one expects too much from any spiritual oganization,seeking perfection in all dealings, one will be disappointed…..Healing comes, however, by practicing being personal. Thus, being personal is both the means and the end.

“For those whose substance is lacking, dependence on form is proportionately necessary. “

“This adjustment focusing on substance will keep our Society pure. Srila Prabhupada came to give Absoute Truth, beauty , love and freedom, ans we should continue to give them to others. We cannot use Krsna’s name without them, because His name and form contain them. One who sincerely chants His name and serves Him with devotion will develop absolute truthfulness, beauty, love and freedom.”

“Again, we must turn our sights inward and observe our own anartha, not being too much concerned about other’s anarthas. I have seen reformers in the past, who wielded strong criticism toward others, but had not pointed their critical facilities toward their own hearts. The reformers should reform themselves at least as much as they try to reform others.”

I do hope that this will inspire devotees to read that book. Even if one cannot access the book right off, to think serviously along these lines.

Your servant
Kavicandra Swami

Source: http://m.dandavats.com/?p=21837

Devotees of Hare Krishna came to Eastbourne this week during a five day walking festival from Hastings to Brighton.

The Pilgrimage for Peace saw a group walking with a bullock cart along the seafront.

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Source:http://www.eastbourneherald.co.uk/news/hare-krishna-devotees-in-town-1-7411845

June 13th — July 11th SadhusangaOnline.com will conduct a study of one of the most relevant sections of Srimad Bhagavatam for anyone regularly chanting the Hare Krishna maha-mantra, the first three chapters of the Sixth Canto.

Topics:

How Can One Uproot the Desire for Sinful Actions?

How Candidates for Hell are Determined

Was Ajamila Fit to Go to the Hellish Planets Due to His Sinful Lifestyle?

How Can One Atone and Gain Freedom from Past Sins?

A Taste for Chanting Requires Freedom from Past Sinful Reactions

Suddha-nama, Namabhasa & Namaparadha

Instructions by Yamaraja, the Lord of Dharma

Dharmaṁ tu sākṣād bhagavat-praṇītaṁ

Mahājano yena gataḥ sa panthāḥ

Enroll at: SadhusangaOnline.com

Watch eCourse Overview: (http://sadhusangaonline.com)

How to Use Our Website: (https://youtu.be/hx6nLIeQqas)

Source:http://m.dandavats.com/?p=21807 ;

ISKCON of Radhadesh, Belgium hosted the 2nd European Yoga Congress from May 27th to 29th, sharing insights and techniques with thirteen different yoga schools from twelve countries.

The seeds of the event were sewn in November 2014, when many different yoga organizations met at Yoga Vidya in Germany, Europe’s largest yoga ashram, to explore commonalities and possibilities for cooperation.

That gathering, attended by a delegation of a dozen ISKCON members, resulted in the creation of the European Yoga Confederation, and an agreement to hold a European Yoga Congress every two years.

This year’s event in Radhadesh was held in a giant nearly 1,000 square-foot tent on the grounds, as well as a satellite classroom in the temple. Some 160 to 180 people attended.

Yadunandana Swami, Rector of the Instituto de Estudios Bhaktivedanta in Spain, and Vaiyasaki Das, a Prabhupada disciple and renowned kirtaniya,  represented ISKCON Belgium along with several other devotees.

Jagat Guru Amrta Suryananda, whose Portuguese Yoga Confederation has forty centers in that country, brought 70 people. Sanatan Dharma, an organization from Spain that has sixty centers, brought 30 people.

Other schools represented were Yoga Vidya from Germany; Yoga Surya from Czech Republic; Pauls Stradinš Clinical University Hospital from Latvia; the Russian Classical Yoga Federation; and the Association of Hungarian Yoga Teachers.

Swami Nirliptananda from the London Sevashram Sangha in the UK also attended; as did Dr. Bhandari Chandra Mohan from the Sulislaw Institute of Yoga and Ayurveda, Poland; and Master Sricharan Faeq Biria – a Sri Vaishnava and direct disciple of B.K.S Iyengar – from the Paris Iyengar Yoga Centre in France.

Proceedings began with a “pre-opening” at midday on Friday, during which ISKCON devotee yoga teachers Anandini Dasi and Ekachakra Dasi taught yoga asanas, culminating in a Hare Krishna kirtan.

The official opening followed with an invocation by the Omkara Choir from Portugal, who sang the Ganesh Sharanam to destroy any obstacles and create auspiciousness. Representatives from each yoga organization then spoke a few words, introducing themselves to the students.

The next three days included classes on hatha yoga, pranayamas, asanas, relaxation, meditation, karma yoga and iyengar yoga. There were also sessions on holistic health and wellness through a combination of yoga and Ayurveda; openining and harmonizing of chakras; and the physiological effects of asanas on the cardio-vascular and respiratory systems.

Other classes focused more on yoga philosophy. There were talks on conquering fear; self discipline and freedom; classical yoga education as an alternative to modern yoga trends; and the relevance of yoga for European society and world peace.

Some, like members of the Yoga Shivananda group, where more inclined towards worship of Lord Shiva, or had other differing approaches to ISKCON’s. Devotees, however, found commonality due to a strong message of cultivating virtue, spirituality and transcendence across all groups’ presentations.

In his talk on “The Need for a New World Order,” for instance, Swami Nirliptananda of the London Sevashram Sanga spoke about Dharma and spiritual values; how sense enjoyment is the source of problems in society; and how youth should be educated in yoga principles for a better world.

“Many speakers also quoted the Bhagavad-gita in a nice, respectful way, so that was another common denominator,” says Yadunandana Swami.

ISKCON, of course, emphasized Bhakti. In his well-received talk drawing from the Gita, Yadunandana Swami gave six reasons why Bhakti is powerful in yoga: it integrates karma and jnana; is the goal of karma and jnana; naturally fixes the mind; reveals all transcendental secrets; is easily performed; and invokes the blessings of God, which counteract any shortcomings.

Meanwhile Dhira Nitai Das from ISKCON Simhachalam, Germany, spoke about his Bhakti Yoga Teachers Association, an ISKCON-associated group that is trying to create a unified approach to presenting bhakti through classical yoga.

Finally Vaiyasaki Das gave a seminar on japa and kirtan, and held three interactive kirtans that escalated from meditative to getting everyone up on their feet, dancing and chanting. 

These kirtans were a major part of the event’s cultural programs every evening, which also included performances by renowned flute player Hariprasad Chaurasia and Latvian master Bharat Natyam dancer Gaura Nataraja Das.

“Gaura Nataraja performed beautiful dances dedicated to Lord Krishna and His devotees, Suryadeva, and Lord Shiva,” says Yadunandana Swami. “He also did one on the verse from the Ishopanishads “Tamaso ma jyotir gamah,” going from the darkness into the light, that delighted the yogis in attendance.”

Meanwhile guests were thrilled at the hospitality and accommodation provided by Radhadesh devotees, and the delicious prasadam with vegan and gluten-free options prepared by Gundica Das from Barcelona and Shyamananda Das from ISKCON London.

The cherry on top came when the hosts offered gifts of books to all the presenters and prasadam from the Radhadesh bakery to all participants during the closing session.

“Many expressed that they were happy to have been hosted in such a friendly atmosphere, and that they felt very welcome,” Yadunandana Swami says. “Some yoga teachers said they want to come back to Radhadesh, and even bring their students for a retreat.”

On Tuesday May 31st, after the Congress, all the participating organizations also attended a session at the European Parliament in Brussels on what yoga and spirituality can contribute to the betterment of society.

Speakers included many of the same yoga masters who spoke at the Congress, as well as MEP Carlos Zorrinho, Indian Embassy Councelor Ankan Banerjee, and General Secretary of the Quality Council of India Ravi P. Singh.

They discussed how yoga could help solve today’s problems like the environment, corruption, wars, and terrorism; the benefits of yoga practice in physical, mental, intellectual and spiritual well-being; and how it can help people develop virtues like compassion, a spirit of selfless service, and peacefulness.

“More than one speaker also mentioned the principle of service to God as an essential to success in transforming society from the present difficult situation of degrading values, to an experience of peace and happiness for individuals and communities,” says Yadunandana Swami.

Ultimately, despite any differences in approaches, it was this that bonded all the participants of the 2nd annual European Yoga Congress. 

Source:http://iskconnews.org/iskcon-hosts-2nd-european-yoga-congress,5606/

A brand new exhibit of artwork from Kim Waters and Chris Murray’s classic 1980 book, Illuminations from the Bhagavad-gita, opened at the Museum of Sacred Art (MOSA) in Radhadesh, Belgium on May 28th.

The exhibit features all Kim’s original illustrations from the book, which is illuminated with translated verses from Srila Prabhupada’s Bhagavad-gita As It Is. The uniquely charming, colorful images depict Krishna and Arjuna, Radha Krishna, Krishna Balarama, Vishnu, Pancha-Tattva, Nrsimhadeva, Sita Rama, and more.

The exhibit also includes Kim Waters’ cut-out, stand-up illustrated altars of Vrindavana Dhama, Devi, and Buddha, as well as other assorted works.

Amongst the attendees at the opening were the Mayor of nearby Durbuy, Philippe Bontemps; the representative of the Indian Ambassador to Belgium, Ankan Banerjee; and many Radhadesh congregation members and supporters.

Proceedings began at 10:00am with local priest Dhira Krsna Das chanting mantras to inaugurate a new Bhagavad-gita Walk through the forest around ISKCON Radhadesh. The walk features thirty-two large panels of art from Illuminations from the Bhagavad-gita,  with Sanskrit verses and translations in French, Dutch and German.

“It’s 2.8 kilometers long, and takes about forty-five minutes to walk,” says MOSA Director Mahaprabhu Das. “It’s a great way for people to meditate and reflect on the Gita.”

After sampling a section of the walk, guests and devotees attended the inauguration of the Illuminations exhibit at the museum.

Artist Kim Waters had travelled all the way from Washington D.C. for the opening, and did artwork demonstrations for everyone, showing them her mediums and techniques.

She then signed and sold fifty to sixty copies of a new expanded MOSA edition of Illuminations from the Bhagavad-gita, which includes extra drawings, and an account by Satyaraja Das on how the work came to be.

The new edition also includes photos of Srila Prabhupada viewing the illustrations and encouraging the artists on two separate occasions in New Vrindaban, West Virginia, and Potomac, Maryland. “You are introducing a new art form to this country,” Prabhupada reportedly told them. “You will get great rewards for this.”

The signing was followed by a cultural presentation that was shared with the European Yoga Congress, which was also happening in Radhadesh at the time.

A combined audience of 250 watched as legendary flute player Hariprasad Chaurasia and Bharat Natyam Dancer Gaura Nataraja Das left them spellbound.

Kim Waters was thrilled with the public’s positive reaction to her artwork, and in particular that of Chaurasia, who appreciated her work very much.

The Illuminations exhibit will run all the way until November. It will be accompanied through that time by the Bhagavad-gita Walk, which will include a quiz with prizes ranging from postcards and maha-prasadam to copies of Kim Waters’ books, depending on how many questions are answered correctly.

“The exhibit is also part of an ISKCON artists theme at MOSA this year, because it’s the 50th anniversary of ISKCON,” says Mahaprabhu. “At the beginning of the year, we had beautiful portraits of Srila Prabhupada by Mayapur-based artist Anuradha Dasi. Now of course, we have Kim Waters with Illuminations from the Bhagavad-gita. And in November we will have Satsvarupa Maharaja with his Outsider Art, which will also feature Krishna and Srila Pabhupada.”

In the meantime, Mahaprabhu says, Illuminations is a very special exhibit because Srila Prabhupada personally interacted with Kim Waters and Chris Murray and encouraged them to do it.

“It is part of ISKCON’s history,” he says. “Many devotee children grew up looking at the book. And surely, it will inspire future generations of devotee artists to also do their own illuminations on Srila Prabhupada’s Bhagavad-gita As It Is.”

Source:http://iskconnews.org/new-bhagavad-gita-exhibit-opens-at-mosa-belgium,5607/

Dear Devotees and TOVP Donors,

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

Greetings from Sridham Mayapur and blessings from Sri Sri Radha-Madhava, Sri Panchatattva and Lord Nrsimhadeva.

We would like to sincerely thank all those who took part in chanting extra japa for the Maha Sudarshana Yajna and Harinam vrata on May 19th. The Yajna was a grand success. More than 350 devotees worldwide took part, and together they chanted more than 14,000 rounds for this event. Actually the totals must have been even higher, because many devotees around the world and in Mayapur took part without sending us their results.

The regular performance of Yajna is vital for the wellbeing of human society. As Lord Krishna famously says in the Bhagavad-gita:

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

(BG 3.14)

Within half an hour after the conclusion of the Maha Sudarshana Yajna, there was a sudden storm in Mayapur which lasted about an hour and created a very fresh atmosphere for Nrsimha Caturdasi. We take this as proof of Srila Prabhupada’s statement in the Srimad Bhagavatam that chanting the Maha-mantra is considered Sankirtana-yajna, and can cause regular rainfall:

“When the Hare Krsna mantra is chanted by many men together, the chanting is called sankirtana, and as a result of such a yajna there will be clouds in the sky (yajnad bhavati parjanyah Bg. 3.14). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Krsna yajna.”

(SB 9.1.17 purport)

Sankirtana yajna is thus a cooperative effort that can bring about all spiritual and material benefits to humanity. Similarly, the construction of the TOVP by the hands of every devotee is also a yajna for the pleasure of the Lord that will bring immeasurable auspiciousness to the entire planet:

“An astounding temple will appear and will engage the entire world in the eternal service of Lord Caitanya”

(Lord Nityananda to Jiva Goswami, Navadvipa-dhama-mahatmya)

If we all work together and focus on this vision, we can please Srila Prabhupada by completing the temple and offering Sri Sri Radha-Madhava and the Pancha Tattva Their new home in 2022, the 50th Anniversary of Sridhama Mayapur.

To see more pictures of the yajna please visit – http://www.mayapur.com/2016/sri-maha-sudarshana-yajna/

Yours in the Service of Sridham Mayapur,

Braja Vilas das
Global Fundraising Director 

Source:https://tovp.org/news/fundraising/sudarshana-yajnaharinama-yajna-brings-rain-mayapur/#utm_source=rss&utm_medium=rss&utm_campaign=sudarshana-yajnaharinama-yajna-brings-rain-mayapur

You will need

• Chanting beads (Japa mala) with 108 beads.
• Bead bag (to keep beads clean - beads should never touch the floor, or the body from the waist down)
• Bead counter (to keep track of number of rounds chanted)
• Quiet/distraction free environment

How to Chant

1. Rinse mouth with water and wash hands.
2. Hold the first bead next to the furry Krishna bead between the middle finger and thumb. 
3. Place the index finger out of the bead bag hole. (The index finger represents the ego as it is used to point and fault find. It is considered inauspicious and therefore not used when chanting. Further more, the middle fingers are used to increase concentration as they are connected to the heart and mind).
4. Begin with chanting out loud the Panch Tatva Mantra for Blessings and mercy.
5. Chant out loud the Hare Krishna Mahamantra.
6. Move to next bead and repeat the mantra. Move along to the next bead after every mantra by pulling the bead towards to you with the thumb. 
7. Once you reach the Krishna Bead you have completed one round of 108 mantras.
8. Chant Panch Tatva Mantra for Blessings.
9. Start the next round by chanting on the beads in opposite direction (without crossing the Krishna bead)
   Source:http://www.harekrishnayoga.com/2015/03/how-to-chant-hare-krishna-be-happy.html

The special global event to celebrate ISKCON’s 50th Anniversary at the Sydney Opera House has sold out in record time. The show entitled ‘Transcendental Journey: Hare Krishna Celebrate 50 Years’ was quite an ambitious and optimistic project but with overwhelming support from devotees and Australian public the show sold out in just 3 days. Transcendental Journey is a theatrical, musical and multimedia spectacular showcasing how Srila Prabhupada’s extraordinary journey transformed the lives of millions. 

The performances scheduled on Saturday 20 August, 2016 follows the life of A.C. Bhaktivedanta Swami Prabhupada as he journeys west to introduce the Krishna Movement in United States in the mid 1960-70’s. The show then presents the Hare Krishna explosion World-wide and the wonderful achievements to date.

Showcasing devotional music, dance and drama, the show will explore the challenges a young Bhaktivedanta Swami faced, as well as sojourning back to the era of Sri Chaitanya and then Krishna’s time some 5000 years ago. The show presents the cultural roots of Gaudiya Vaisnavism and celebrates the development of the movement in the West over the past 50 years.  

‘Transcendental Journey’, will feature live on stage narration and recount from Mukunda Goswami, Bhakti Charu Swami, Radhanath Swami, Shyamasundara Prabhu and Malati Mataji. Grammy Nominated kirtana band ‘Bhakti without Borders’, Sri Prahlad and the Bhaktivedanta Gurukula Mantra Choir will add the musical segments and the ‘Natya Shakti’ Odissi dance troupe will feature throughout the story.
We hope this highly ambitious show will inspire everyone and expand the appreciation of Srila Prabhupada and the ISKCON Movement. We encourage all centres to use the talented devotees in ISKCON and create such wonderful events. And what is the future of ‘Transcendental Journey’? Well we would love to take the show to major venues in London, New York, Moscow, New Delhi, and of course Mayapur. It is the story of Prabhupada, Lord Chaitanya and Radha Krishna and the devotees – it should be played at every major city every night.
The special event in the Sydney Opera House will be framed by events in Sydney in days prior and after the event. Thursday will see a special Foundation Stone laying ceremony at the new Temple project in Sydney’s western suburb of Vineyard. Govinda’s Restaurant Darlinghurst will host a special 50th Celebratory Bhakti Film Fest on the Friday night and on Sunday there will be a special events; ‘Sadhu Sanga Sunday’ and ‘Journey Within – Kirtan Concert’ in Darlinghurst, Sydney.
Contact us.

Damodara Pandit das
Email: dpddas@hotmail.com
Ph: +61 415 190 313
Skype: dpd108

Source:http://m.dandavats.com/?p=21791

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Sri Krishna Kathamrita Bindu is always free from politics and institutional bashing or promotion. Just simply nectarean Krishna Katha!

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Nirmala Krishna Das, Vice-Principal (Admin): The management of Bhaktivedanta Gurukula & International School, Vrindavan is pleased to inform that our students of classes 10th & 12th have performed very well in the ICSE & ISC Board examinations.
The following are the top scorers
GRADE: 12 SCIENCE
SANCHIT LAKRA: 93.5
KRISHNA MURARI : 90
ABHISHEK MISHRA: 90
GAURAV LAKRA: 90
GRADE: 10 SCIENCE
GAUTAMESHWAR : 92.8
ARJUN GUPTA: 91.6
HARDIK GUPTA: 91.2
GRADE: 10 COMMERCE
MAYANK DUBEY : 93.8
DIVYANSH GUPTA: 92.2
We wish our teachers and students for this great success. In Bhaktivedanta Gurukula although the emphasis is on spiritual education we also see that our students perform well in material education, so that we full fill the motto of the school “To prepare fine citizens of the world, men of character and competence who can lead and inspire others”.

Source:http://m.dandavats.com/?p=21795

 What are the characteristics of a good leader? What is good leadership all about? A good leader is one who is inspiring, a decision maker, proactive, and so on. Good leaders also possess the requisite foresight which prevents them from making a mistake. And if at all a mistake is made, they quickly rectify and ensure that it is not repeated.

Let’s take Gaddafi for example, a Libyan revolutionary and politician. He was one leader who never learnt from his mistakes arising out of autocratic leadership bordering on terrorism; his behavior was unexpected from any dignified head of state. He was ultimately humiliated and killed by his own people.

A leader making a mistake does not imply lack of intelligence but a lack of foresight. But repeating the mistake indicates a lack of intelligence.

Surprisingly, timeless sagas like Ramayana can reveal a lot of lessons on leadership if one makes the effort to understand them.

As a nonchalant passing comment it is mentioned in the Ramayana that Ayodhya’s soldiers were skilled in all kinds of weapons and military tactics, including sonic archery; and yet they did not practice it.

If left unscrutinized, this statement would also remain lost like countless other statements in the scripture. But within this statement lies a deep lesson on leadership.

Dasaratha, in his youth, went on hunting expeditions where he loved using the powerful method of sonic archery as often as possible. Sonic archery referred to the art of shooting arrows without seeing the object but rather relying on hearing the object’s movements. On one such hunting expedition, he was in fact looking for an opportunity to use this skill when he heard a sound, much like the rumbling of a tiger or like an elephant drinking water from a river. He shot an eager arrow in that direction.

Acting without seeing the reality is a sign of overconfidence.

Little did he realize that the sound was that of a pot being dunked into the river; an eager-to-serve son was filling water for his thirsty parents. The expert archer’s arrow hit its mark followed by a blood-curdling, agonizing scream! It was the dying boy’s cry of despair and misery. Almost simultaneously, reverberating through the forest was Dasaratha’s scream; a scream emanating from sheer guilt!

Dasaratha’s pain was probably more excruciating than the pain the arrow caused the boy. The pain of guilt is the toughest to deal with.

Before him was a young boy writhing in pain, an arrow pierced right through his chest. The boy implored Dasaratha, begging to know what could possibly have been his fault to have been fatally attacked this way.

The boy was the only child of his old, blind and invalid parents. His life was dedicated to serving them, and they lived a life of gratitude, dependent on their only son. Even as he was dying this very moment, further down the banks, the old couple was waiting with

parched throats for their son to bring them some water. As the boy began to inch closer to death, his pain became more excruciating at the thought of who would look after his parents after he was no more. No sooner than he told Dasaratha about his concern, he passed away.

A heavy-hearted Dasaratha carried water in that pot to the eagerly waiting ill-fated parents. He had to acknowledge the error in his judgment.

When the old couple heard the rustle of the footsteps of a stranger and not their son’s approach them, inexplicable fear gripped them. When Dasaratha told the couple of his dreadful mistake, their wounded hearts let out a curse: Dasaratha, too, would die of the pain of separation from his son. Dasaratha fell at their feet, begging for forgiveness. Alas, those were the old parents’ last words before they joined their son in his pyre.

One begs forgiveness for a mistake one commits. It is extremely important to think before making that mistake. Passion makes reasoning difficult. Dasaratha’s passion for hunting made him overconfident; before shooting the arrow, he did not use reason. Now that the consequences of his action were waiting for him, he resorted to reasoning. If we allow our passion to prevail over reasoning, we are in for a curse instead of a blessing.

A despondent Dasaratha returned to Ayodhya. He had learnt a very important lesson: Never to let passion prevail over reason. He vowed that day never to practice sonic archery, lest it bring upon him another painful curse. He banned the practice of sonic archery in Ayodhya.

To lament for one’s mistake is important, but far more important is to learn from that mistake. To make mistakes does not imply lack of intelligence but a lack of foresight. Not repeating mistakes is a sign of intelligence.

By admitting a mistake, a leader sends a message of tolerance and accountability that liberates people. It encourages them to take risks, it allows them to move from a defensive crouch to a proactive posture, and it helps them explore and realize their potential.

DASARATHA’S  LEARNING FROM MISTAKES CHECKLIST

ü  Accepting responsibility makes learning possible.

ü  You can’t change mistakes, but you can choose how to respond to them.

ü  Growth starts when you can see room for improvement.

ü  Work to understand why it happened and what the factors were.

ü  What information could have avoided the mistake?

ü  Are there alternatives you should have considered but did not?

ü  What kinds of changes are required to avoid making this mistake again?

ü  How do you think your behavior should/would change in you were in a similar situation again?

Source:http://thoughtsutras.blogspot.in/2016/06/a-costly-mistake.html

We had busy days in Istanbul last week. HH Niranjana Swami visited us in Istanbul for the 5th time. Maharaja arrived on 26 May and left Istanbul on 31 May. We organized 4 programs including Sunday Feast in our Goranga Yoga Center. Programs were advertised as Vedic Philosophy & Bhakti Yoga Seminars and Niranjana Maharaj gave classes on well-known Bhagavad Gita Catur Sloki verses. There was a great interest in Niranjana Maharaja’s programs by Turkish audience. Couple of disciples of Maharaja came from Georgia to get association of their Guru Maharaja. Around 170 people attended for 4 programs. There were regular visitors and devotees also every day we got 4-5 first time comer to our programs. Niranjana Maharaja talked in such simple and wonderful way that new comers could understand speech perfectly and devotees were fully satisfied. New devotees got so much inspiration to do more service to devotees, Guru and Krishna by association of Niranjana Maharaja. In addition some seekers in spiritual path got inspiration to start practicing KC seriously. One of the new comers were very grateful to Maharaja and said to our Sri Rama Prabhu after programs: “I always had difficulty to understand philosophy in my all life however whatever Maharaja said I could clearly understand every single word.” When I told it Niranjana Maharaja, he simply said: “This is what Srila Prabhupada taught us. Present philosophy in a simple way so that everybody can understand easily.” All lectures and one of the kirtan were recorded and you can click below:

https://youtu.be/Pwd4ajmPghc
https://youtu.be/yuqpjr2qJ9E
https://youtu.be/g1cx1EpyM8s
https://youtu.be/1Z4ADpmhgdk
https://youtu.be/HAA-wJd_5lE

Niranjana Maharaja mentioned in his last class about how Srila Prabhupada was stressing on the word “special mercy of the Lord”. We now very well understand that his visit was a definitely special mercy for Turkish Yatra. We are all grateful to Niranjana Maharaja and now we are looking forward to HH Sivarama Maharaja’s visit to Istanbul at the end of June.

Your servant, Nrsimha Krsna das

Source:http://m.dandavats.com/?p=21781

Giriraj Swami explained the meaning and Bada Haridasa Prabhu led the singing of Sri Sri Gaura-Nityanander Daya by Srila Locana dasa Thakura.

1. The two Lords, Nitai-Gauracandra, are very merciful. They are the essence of all incarnations. The specific significance of these incarnations is that They introduced a process of chanting and dancing that is simply joyful.
2. My dear brothers, I request that you just worship Lord Caitanya and Nityananda with firm conviction and faith. If one wants to be Krishna conscious by this process, one has to give up his engagement in sense gratification. Become absorbed in worshiping Lord Caitanya and Nityananda and simply chant, “Hare Krishna! Hari Hari!” without any material motive.
3. My dear brothers, just try and examine this. Within the three worlds there is no one like Lord Caitanya or Lord Nityananda. Their merciful qualities are so great that upon hearing them even birds and beasts cry and stones melt.
4. But I, Locana dasa, regret that I am entrapped by sense gratification. I have no attraction for the lotus feet of Lord Caitanya and Lord Nityananda, and therefore Yamaraja, the superintendent of death, is punishing me by not allowing me to be attracted by this movement. 
   
   Source:http://www.girirajswami.com/?p=11083

On May 15, 2016 the festival of Vedic culture Goloka Fest in one of Moscow’s biggest clubs sent everybody for an “Easy Journey to Other Planets”.

The program was improved by 108% than previous years and left an unforgettable experience and a great joy to all those who participated. It was designed for a wide audience and was interesting therefore for all, newcomers to this spiritual tradition and for those who practice for many years. All were exposed to teachings of invaluable knowledge about their spiritual nature and reality around us.

It was like going on a journey to other planets and learn the Vedic model of cosmogony.

The presentations were made by two signor monks and spiritual teachers of the ancient tradition of the Gaudiya Vaishnava, Bhakti Vijnana Goswami and Bhakti Ananta Krishna Goswami

There were chanted lyrical, beautiful and fascinating ancient mantras by Aditi Dukhahi Prabhu.

A known musical group named “For one thing” performed their show as well as other well-known and distinguished guests.

Tasty treats were distributed to everyone and the chanting had everybody dancing and crying from the joy!

Enjoythe photos from the event. 

Source:http://m.dandavats.com/?p=21787

Gaudiya Vaisnava songs are foundational to the spread of the Sankirtan movement. Every since the Radha Krishna album, devotees have been producing phenomenal arrangements of both traditional and innovative songs. There are too many great names of devotee composers, performers, and singers to mention here, but, thus far, there has been no formal recognition of their contribution. An awards festival to commend the various musical artists and bestow a Nityananda award is long overdue. Anyone interested in organizing, contributing, or being included for consideration in a Vaisnava version of the “Grammy's,” please contact me: nrismhananda@gmail.com 

Source:http://m.dandavats.com/?p=21769

Selves are beings that experience, centers of consciousness, subjects. Matter does not experience; it is without subjectivity, it is completely an object. Selves live; matter is lifeless.

When the selves enter the alien, material energy, they acquire and animate bodies ma& out of lifeless matter. Driven by a desire to forget Krishna and their relation to Him, they identify themselves with bodies of matter- In this way the self becomes a divided being.

Now the self thinks of itself as a product of nature, as an object created and destroyed in time. As the body is damaged by disease and injury, as it disintegrates with age, and as it dies, the self thinks, “This is happening to me.” Thus the self enters,the interminable horror of material existence, a nightmare of carnage from which it cannot awake.

As one body is destroyed, nature transfers him to another, to undergo a similar destruction.

The self moves blindly through these bodies, driven by an overwhelming appetite for enjoyment. In its original condition, the self is filled with a ceaseless love for the supreme, all-attractive self. This love is constitutional; it cannot be removed; it is the self’s very life. Therefore, when the self turns aside from the proper object of his love, that love is not annihilated but becomes transmuted or redirected. When the self contacts the material energy, his love for Krishna is transformed into lust, just as milk in contact with acid turns into curd.

So the erotic drive is indeed part of our essential makeup. But it is a transformation of what is in fact our love for Krishna. Desire, therefore, cannot possibly be annihilated, nor can it be successfully repressed or suppressed. However, it can be reverted to its original state.

Yet as long as we are impelled by the erotic drive, we take on a succession of bodies of matter. We move up the hierarchy of beings; in the lower stages of our evolution, in plant and then animal bodies, our consciousness is heavily covered. We are only dimly and fitfully sentient. When at last we acquire human bodies, our consciousness, that effulgence of the eternal self, becomes uniquely uncovered.

This fuller manifestation of the eternal self in beings that still inhabit material bodies creates a problematic situation, full of the tensions of a divided nature, and provides a kind of suffering that ignorant animals do not experience. The gift of uncovered consciousness causes us to wonder: Who am I? Why am I here? What is my purpose? Why must I die? Such questions lead us toward self-realization.

If we do not at least begin upon this course, then we must take another. The revelation of our spiritually conscious nature shows us the incongruities of our position in matter, and the proper response is to seek freedom from material entanglement and thus resolve the suffering that arise from duality. Unfortunately, too many people respond to the illuminations of a higher consciousness by frantically tryingto snuff it out by pursuing intense animal satisfactions that produce a narrow, excited awareness, and by seeking the oblivion of drugs. This course drops the self again into animal bodies, in which it will devour and be devoured, until it at last returns to human form and once more confronts its eternal nature.

If we seize the chance of human consciousness, we can solve the problem of existence by cultivating knowledge of the self, become freed from encagement in matter, and return to our pure existence in intimate, eternal love with Krishna.

Our return to our normal condition is engineered by Krishna. While we have forgotten Him, He has not forgotten us; He has remained close by our side through all our wanderings in darkness and in pain, waiting for us to show the first flicker of a desire to abandon our illusory project of becoming the supreme. When, in the hidden depths of our being, we start to yearn for Krishna and to regret our folly in turning away, Krishna immediately arranges for us to meet one of His self-realized representatives.

This person tells us explicitly about the conditions of material existence, about our eternal nature, and about our relation with Krishna, thus reviving our latent knowledge. He also initiates us onto the path of spiritual restoration with direct practical instructions. We would probably think that freedom from material conditions was some unrealizable idea, if we did not have Krishna’s representative before us as a living testament to its factuality. 

Source:http://www.iskcondelhi.com/the-pure-existence/

Einstein, Emerson, Thoreau, Huxley, Hesse… I was amazed that this list an intellectual who’s who from recent world history was actually a list of thinkers who had appreciated the Gita.

As I had been born and brought up in India, the place where the Gita was spoken millennia ago, I was familiar with it as an ancient Hindu text. I had even memorized some of it for verse recitation contests. But I had no idea that its contents were of interest to the modern mind, much less praised by some of the greatest modern minds.

Reading such appreciations of the Gita motivated me to study the text seriously. After reading several Gita commentaries, by well-known spiritual teachers, I came across the rendition of the Gita that I found most relevant: the Bhagavad-gita As It Is, by Srila Prabhupada, the founder-acarya of ISKCON. Studying that text in the association of Krishna devotees initiated for me an intellectual adventure that continues till this day. That adventure has involved studying the commentaries of many illustrious saintly teachers from the past, discussing the Gita with contemporary devotee-scholars, memorizing and relishing its verses, and choosing to dedicate my life to sharing Gita wisdom. All this intellectual engagement with the Gita has helped me understand it better. It has also helped me better understand just how much there is still to understand in it.

Now, with the holistic understanding of the Gita that the bhakti tradition provides, when I look back at those appreciations of scholars and intellectuals, I can see how they help elucidate the glory of Gita wisdom.

Insights on Essential Questions

“When I read the Bhagavad-gita and reflect about how God created this universe, everything else seems so superfluous.” – Albert Einstein, Noble Laureate German Scientist

We live amidst a degree of information overload that makes us susceptible to a particular sort of intellectual malfunction an inability to contemplate life’s essential questions. Through newspapers, TV, and the Internet, data on hundreds of subjects from hundreds of sources swamps us daily. Much of this information is irrelevant to our core concerns; knowledge about the favorite food of a popular actor, and similar information, makes no difference to our lives in any practical sense.

The Bhagavad-gita (13.12) leaves just this sort of intellectual superficiality far behind by explicitly declaring that spiritual knowledge is the most important among all branches of knowledge. Significantly, it doesn’t let spiritual knowledge remain in the realm of remote abstraction. It brings that knowledge to bear on issues that lie at the heart of our existential dilemma: who we are, what our role in the world is, and how we can find real happiness. Gita wisdom underscores the fact that we are not just physical bodies but spiritual beings. Our purpose is to harmonize ourselves with the underlying order that pervades the universe, which can be achieved by learning to love the Supreme Being, Krishna, who can grant us supreme fulfillment.

The Gita’s sophisticated theistic framework, as evident, for example, in its delineation (Gita 9.510) of Krishna’s relationship with the world, provides us with the exciting possibility to reconcile age-old conflicts between science and religion. The mainstream scientific worldview implies that the cosmos functions as an impersonal mechanism, governed by universal and immutable laws. Conventional religion implies that such laws can be superseded by a personal God who bestows grace and intervenes in the lives of His worshipers for their greater benefit.

In this conflict, those who side with science usually have to settle for some kind of deism. But this reduces God to a mere first cause, a passive observer unable to intervene in the world He set in motion, on behalf of His devotees or a otherwise a notion unacceptable to the religious mind nourished by God’s independent desire to be merciful. Those who side with religion frequently have to settle for a God who arbitrarily works miracles a notion unpalatable to the scientific mind that thrives on the sort of orderliness that characterizes the universe.

How does the Gita help resolve this conflict?

By outlining a profound theistic framework wherein God, Krishna, plays a fascinating double-role. It presents a multi-level conception of God as both a neutral overseer (Paramatma) and a reciprocal giver and receiver of love (Bhagavan). The understanding of God as a neutral overseer provides room for the universe to function as a mechanism governed by natural laws. The simultaneous parallel understanding of God as a reciprocal giver and receiver of love provides room for divine intervention.

No doubt, the conflict is philosophically complex and the two level conception of God is theologically intricate. So, this article won’t give a comprehensive presentation of either; it intends rather to serve as an introduction to the impressive scope and depth of Gita wisdom. This same principle applies to the other complex issues addressed in the remaining sections.

Systematic Guidance for Spiritual Evolution

“The Bhagavad-gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity.” Aldous Huxley, English writer

Perennial philosophy centers on two vital principles: understanding philo the perennial, the function of the head; and loving the perennial, the function of the heart. Gita wisdom boosts both the head and the heart in their voyage towards the eternal.

For the head, the Gita explains that reality comprises three levels: the arena of material forms, which is temporary; the arena of formlessness that lies at the threshold of eternity; and the arena of spiritual forms that lies at the heart of life in eternal reality. We can visualize these three levels in a graphical representation of reality as a continuum along the y-axis. The lower, negative side of the axis represents material reality. The upper, positive side refers to spiritual reality. And the zero point refers to the transition where matter ends and spirit begins. These three levels can also be alternatively referred to as material personal, impersonal, and spiritual personal or trans-personal.

Thus the Gita provides an inclusive framework for contextualizing and integrating notions of reality that have emerged in various traditions throughout the world. Its nonsectarian understanding of the Absolute Truth is evident in its declaration that Krishna is the father of not just all human beings but of all living beings. (14.4) The same universal spirit is manifest in the Gita’s declaration (10.8) that Krishna is the source of everything.

For the heart, the Gita offers a positive role for emotions: they can be reinvented as roads to spiritual perception instead of being rejected as roadblocks in spiritual life. It first underscores that material emotions act as roadblocks because they distort our vision, making worldly things seem desirable when they are in fact the source of suffering. So it repeatedly (Gita 2.38, 9.28, 12.19, for example) urges us to evolve spiritually and grow beyond the grip of our emotions.

But the Gita wisdom refuses to let the material realm have a monopoly on emotions. It indicates that spiritual emotions emotions of the soul for Krishna, and of the soul through Krishna for other souls are our original, natural emotions of which material emotions are pale shadows. The Gita (15.19) declares that the ultimate spiritual reality is personal and lovable, and can be approached with devotional affection. (10.10 bhajatam pritipurvakam) Thus it celebrates spiritual emotions as roads to reality. In fact, it deems love for Krishna to be the pinnacle of reality, life’s crowning achievement. (4.10)

Overall, the Gita presents spiritual perfection not as oneness or as an emotionally barren void, but as an emotionally fertile arena of endless love shared between Krishna and all living beings.

East-West Theistic Synthesis

“The Bhagavad-gita is an empire of thought and in its philosophical teachings Krishna has all the attributes of the fullfledged monotheistic deity and at the same time the attributes of the Upanisadic absolute.” Ralph Waldo Emerson, American philosopher

The Western conception of a personal God is emotionally appealing but intellectually unappealing. The Eastern conception of an impersonal absolute is just the opposite intellectually appealing but emotionally unappealing. The Gita’s revelation of God as Krishna is both intellectually and emotionally appealing. Here’s why.

Emotionally, the idea of a personal God who protects and guides us appeals to our innate need for relationships and reciprocation. Without them, existence becomes an emotional wasteland. Yet most notions of a personal God in the Western theistic traditions can’t survive serious intellectual scrutiny.

Intellectuals like to go beyond appearance to substance, to the first principle, to the root cause of all things. So they often consider anything that has form and personality to be superficial and external. They feel impelled to go beyond to some deeper underlying universal truth. Thus, for example, the notion of God as an old man with a long beard who sends thunderbolts to cast the sinful into the fires of hell for eternal damnation strikes rational people as primitive and parochial.

To those who wish to go beyond appearance to substance, the Gita offers an arena of non-differentiated oneness known as Brahman, the impersonal conception of the Absolute. But it also urges such intellectually minded seekers to probe deeper and recognize transcendental individuality and variety within spiritual homogeneity. The Gita indicates that the transcendental person, Krishna, resides in His full glory beyond the Brahman effulgence (Gita 4.27). He is the support of Brahman and is the ultimate spiritual reality. In the supreme spiritual arena, He eternally reciprocates love with all those who choose to love Him. This vision of the supreme spiritual arena as a world of endless love is eminently emotionally fulfilling.

Thus by revealing a personal absolute who exists beyond all the sectarian categories that characterize the world of matter categories that intellectuals wish to transcend the Gita offers an understanding of God that is a synthesis of East and West and that appeals both emotionally and intellectually.

The Blossoming of Philosophy into Religion

“The marvel of the Bhagavad-gita is its truly beautiful revelation of life’s wisdom which enables philosophy to blossom into religion.” The bane of most modern philosophy is its divorce from any transformational methodology for experiential verification. Most modern philosophers, no matter how brilliant, reign largely in the arena of armchair speculation. Philosophy divorced from transformational methodology loses its social relevance and becomes the shrunken domain of ivory tower intellectuals who agonize over semantics. In popular culture, philosophy is superseded by pop psychology, wherein self-help platitudes gain center-stage and wisdom is recast in soothing sound bites. People futilely turn to self-help without looking for the self.

Gita wisdom shows us the way out of this plight. It couples philosophy and religion into an integrated whole that serves as a potent tool for self-transformation and God realization. The Bhagavad-gita (9.2) indicates that it offers the king of all knowledge (raja-vidya) that can be verified by direct personal experience (pratyaksavagamam). Thus the Gita’s approach to exploring reality is bold, inviting, and scientific. It presents theoretical propositions about the nature of reality we are souls who have an eternal loving relationship with the all-attractive Supreme, Krishna. And for personal verification of its theory it presents the experimental methodology centered on the yoga of love, bhakti-yoga.

The Gita’s philosophy, far from being a matter of armchair speculation, focuses on the issue closest to our hearts love. Gita wisdom explains how life’s driving force is existence’s crowning reality the love that activates us in our daily life when purified and re-directed towards Krishna becomes the supreme reality, to which even the Supreme submits in His world of endless love.

And the Gita’s religion is far removed from conventional religions that ask followers to pray, pay, and obey. It invites devotee-seekers to analyze, utilize, and actualize its wisdom through personal practice practice that Krishna rewards proportionally with divine revelation, as indicated in the Gita (4.11) Thus, the philosophy of love blossoms into a religion of love, wherein all our daily activities, whether religious or secular, become integrated into a magnificent master plan. This plan aims for our purification and restoration in the eternal world of love to which we actually belong and for which we subconsciously long.

Comprehension through Spiritual Tuning

“In order to approach a creation as sublime as the Bhagavad-gita with full understanding it is necessary to attune our soul to it.” Rudolph Steiner, Austrian social reformer

The Bhagavad-gita indicates that its mystery is revealed to those who have tuned their hearts with the Absolute through devotion. (4.3) What the Gita offers is not just a different worldview for intellectual titillation but a different world to view for emotional transformation. A blind person can speculate endlessly about the nature of an elephant, but such speculation can never provide the understanding available through surgical restoration of vision. Analogously, the Gita indicates that those who are stuck at the material level due to their attachments are blind to spiritual reality. (Gita 5.1011) Those who break free from the fetter of matter by diligent practice of yoga and raise their consciousness to the spiritual level become healed of this blindness; they perceive spiritual truth with the eyes of knowledge (jnanacaksu). The most complete spiritual cognition comes, as the Gita (11.5354) indicates, to those who cultivate a heart of devotion.

This devotional tuning characterized the words, the actions, indeed the life of Srila Prabhupada. When George Harrison asked him how one could recognize an authentic teacher of the Gita, Srila Prabhupada replied in essence that the Gita was a call to love Krishna, so an authentic proponent of the Gita had to be a lover of Krishna.

Through his personal example and his philosophical exposition, Srila Prabhupada unleashed the supremely transformational power of divine love. He thus opened for millions worldwide the door to not just intellectual comprehension of Gita wisdom but also to devotional realization of Krishna’s love. By this appealing spiritual egalitarianism, he “transformed hippies into happies,” changing aimless people with self defeating habits into purposeful and joyful devotees of Krishna dedicated to the service of humanity.

Hope amidst Hopelessness

“When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day.” Mahatma Gandhi

Life is a battle, filled with regular obstacles and occasional reversals. Maintaining our morale amidst these stresses and distresses is often difficult, sometimes impossible. When we become demoralized, we lose the battle before we begin to fight, for we lose the will to fight at all.

We can best preserve the will to fight by linking ourselves with a transcendent reality that is forever secure, far beyond the threats and tribulations of material existence. Gita wisdom reveals that world to be Krishna’s world of love. The link to that world is loving remembrance of Krishna, remembrance especially of how He tirelessly prepares the way for us to reach that world, no matter what may be the hazards along the way.

Gita wisdom solaced and strengthened Arjuna in his worst crisis, when in the face of the most important battle of his life, his emotions went on over-drive and dragged him into an abyss of confusion and dejection. Meditation on the Gita’s verses has the power to heal and thrill, as testified by one of its first conveyors, Sanjaya. (18.7677)

The Gita’s potential to empower beckons each one of us. By contemplating its wisdom, we can guide our thoughts beyond the immediate to the ultimate, beyond the circumstantial to the eternal, beyond matter to Krishna. Thus, we can find the supreme shelter, the supreme strength, the supreme satisfaction. That is the Gita’s greatest gift and life’s ultimate achievement. 

Source:http://www.iskcondelhi.com/the-glory-of-gita-wisdom/