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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Your servant in the service of Srila Prabhupada,

Murali Mohan das
Ahmedabad - Gujarat

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

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

By Hare Krishna Devi Dasi

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

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

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

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

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

Spontaneous Varnashrama

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

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

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

Materialistic Varnashrama

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

Original Varnashrama

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

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

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

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

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

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

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

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

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

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

Prabhupada’s Varnashrama

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lord Chaitanya and the Caste System

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

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

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

The Natural System for Civilized Life

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

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

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

Karma and VarnashramaVarnashrama Curriculum: A Sampler of Courses

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmanas

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

Kshatriyas

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

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

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

Vaishyas

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

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

Sudras

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

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

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

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

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

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

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

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

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

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

Hare Krsna 

Official 50th anniversary posters released

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

By ISKCON 50 Global Office

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

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

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

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

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

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

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

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

THINK 50! Act 50!

By Madhava Smullen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Rashi Singh

Some suggestions on how to stay inspired.

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

Chant in the Morning

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

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

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

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

Remember that Krishna Is a Person

Perhaps this too sounds overly simplistic.

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

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

Scrub a Floor

Yes. Scrub a floor.

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

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

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

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

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

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

Share—Any Way, Any How

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

Keep a Journal

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

Maintain an Attitude of Gratitude

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

Just Try

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

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

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

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

Workaholic

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

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

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

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

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

13th Annual Sir J.C.Bose Memorial Award, 2015. 
Indian Science Monitor, a non-profit organization has been working relentlessly for more than two decades in identifying and promoting great achievers. Sir J.C.Bose Memorial Award (previously as ISM Achievement Award) has been constituted 10 years ago and till now more than 40 eminent luminaries have been awarded and their contribution in the field of Science & Technology, Education, Environment Science, Agriculture, Social Sciences have been highlighted to the concerned public and to the Government.
This year award function is being held on 19th January at Bose Institute Main Complex, Acharya Prafulla Chandra Road, Kolkata.
January 19, 2016, was a red-letter day for Bhaktivedanta National School The School, which is affiliated to the CBSE, was selected for an Institutional Award by Indian Science Monitor (ISM) for promoting education in the rural areas of Sridham Mayapur.
HG Radhakanta Gopala Das (A. S. Rajagopalan), the Principal received this award for his contribution in bringing up such a school that offers quality education in a spiritual atmosphere, where the students learn the principles of life and the Absolute Truth.
Two children from the School (1) Monidipa Ghosh of class X and (2) Sunay Kumar Panda of class VI received Talent Certificate.
Hon’ble Minister for Science and Technology, Government of West Bengal Dr Rabiranjan Chattopadhyay, graced the occasion and honored all the recipients of the Award.

Source: http://m.dandavats.com/?p=18498

Chant for Change is needed now

More than ever it seems somehow
Paris and Cali like ringing alarms
We must pull Sita from Ravana’s arms

The voice of the soul lifted in song
With prayerful hearts and intention strong
The names of the Divine upon our lips
Can lift the tide and with it all ships

We need your voice and 5000 more
As we knock on history’s sacred door
From the steps where “the dream” was spoken out loud
Where Martin addressed the American crowd

Yet all ears listened that day, and now
We hear our own voice joining his vow
A simple act gives us each our role
Singing together to heal the soul

We are not young, we are not old
We are not the stories we have been told
Nor social classes, sexes, or economic station
Not from one religion, not from one nation

We are the soul, the conscious spark
That light dispels the fear of dark
And when 5000 souls come to sing their prayers
That sound touches heaven from Lincoln’s stairs

***

Together we shall Chant4Change.
Ocbober 8, 2016. Washington D.C. 
Stay tuned for details.

Source: http://www.gauravani.com/5262-chant4change

Some interesting facts about cows! 
At first glance, cows might seem to be simple animals, but they’re not! Cows are fascinating animals. For instance did you know that cows can smell something up to 6 miles away, or that cows can produce 125 lbs. of saliva in one day. 
Here’s a list of interesting facts: 
1 Cows are social animals, and they naturally form large herds. And like people, they will make friends and bond to some herd members, while avoiding others. 
2 Cows are red-green colorblind. In a bullfight, its the waving of the cape that attracts the bull not the red color 
3 A cow’s heart beats between 60 and 70 beats per minute. 
4 Cows can hear lower and higher frequencies better than humans. 
5 An average dairy cow weighs about 1,200 pounds. 
6 A cow’s normal body temperature is 101.5°F. 
7 The average cow chews at least 50 times per minute. 
8 The typical cow stands up and sits down about 14 times a day. 9 An average cow has more than 40,000 jaw movements in a day. 
10 Cows actually do not bite grass; instead they curl their tongue around it. 
11 Cows have almost total 360-degree panoramic vision. 
12 Cows have a single stomach, but four different digestive compartments. 
13 Cows are pregnant for 9 months just like people 
14 A dairy cow can produce 125 lbs. of saliva a day 
15 Cows spend 8 hours per day eating, 8 hours chewing her cud (regurgitated, partially digested food), and 8 hours sleeping 
16 You can lead a cow upstairs, but not downstairs. Cows knees can’t bend properly to walk downstairs. 
17 Cows can’t vomit 
18 The average cow drinks 30 to 50 gallons of water each day 19 Cows only have teeth on the bottom. 
20 Cows have a great sense of smell. They can smell something up to 6 miles away. 
21 A Holstein’s spots are like a fingerprint. No two cows have exactly the same pattern of black and white spots. They are all different 
22 The average cow will eat about 100 lbs. of feed per day.

Source: http://m.dandavats.com/?p=18502

As demand for organic produce increases, two companies stress the importance of naturally grown foods

EVERY month, the Kenko Real Organic farm in Lanchang, Pahang, can get up to 10 tonnes of fruits and RM20,000 from their plot of organic jackfruit trees.

Over in Petaling Jaya in the organic garden run by the Centre for Environment, Technology and Development Malaysia (Cetdem), two angled luffa plants have reported sales of RM1,000 since they started bearing fruit.

This is just the tip of the iceberg.

A 2011 report by Business Monitor International has confirmed increasing demand for fresh organic foods.

Based on the then reported worth of the retail food and beverage sector of US$15.69bil (about RM67.5bil). This number is expected to grow to US$21.17bil (about RM91.05bil) in 2015. And organic produce, a recognised emerging market trend, is expected to conquer some 500 million consumers in the Asean region.

A proposed Organic World Congress in 2017 to Malaysia is expected to bring about a positive outcome for local organic produce players.

But the decision to go into organic farming is not all about profit.

In 1986, when Cetdem organic farming project coordinator Tan Siew Luang started her organic farm on a smallish plot of land in Subang New Village, she was spurred by the “eating clean” principle. No synthetic fertilisers. No chemical pesticides. And no genetically modified seeds.

Temptation is never far away.

When Tan (pic) started her organic farm on a small land in Subang New Village, she was spurred by the ‘eating clean’ principle – which means zero usage of synthetic fertiliser, chemical pesticide and genetically modified seeds.

Tan recalls the time she had to cycle some 4km to the market when she was still running a farm in Sungai Buloh.

“While passing the other farms, I’d compare the size of my produce with the others. And when yours is smaller, it can be depressing. This is when I’d start thinking why not use just a little bit of chemical?” she recalled.

Organic farming is not just about growing food but for the greater good of health and environment, said Tan. Behind the organic movement is a value system that touches on personal growth and human development.

For one, the consumer is motivated to grow his own vegetables. Ideally, he should also rear livestock, such as chickens for eggs and meat, but in view of restrictions in urban housing areas, it is not advisable.

“Once you grow your own food, you will know not to waste. Do you know how long it takes for a grain of rice to form? Six months. And do you know how much of work goes into planting rice? It is different when you buy food from the supermarket. That is when you have a tendency to cook too much and end up throwing it away because you don’t know how much work the farmer has to do,” said Tan.

At Kenko, which is owned by the International Society for Krishna Consciousness (Iskon), food production is secondary activity. The farm is actually a sanctuary for cows said Iskon secretary-general Simheshwara Dasa.

The society’s first initiative started in 1993 in Teluk Intan when it rescued seven cows from a farmer who wanted to sell them for slaughter.

Shaikh Shanaz and Aishah Sinclair with the fish bowl-potted plant combos to propagate the idea of fuss-free aquaponic kits where you can grow edible herbs such as stevia and peppermint.

The first round of cattle, mostly Friesians and Brahmans, were purchased for RM5,000 per head. Today, there are 60 cattle in the society’s cow protection scheme.

But it must be remembered that in a day, a cow can chow down 15kg of greens, produce up to 12 tonnes of dung and 13.2 litres of urine. How to keep a cow fed and what to do with all that poop and pee?

“That was when we turned to integrated farming as a solution,” said Simheshwara.

The method fulfils one of the standards for organic farming which calls for natural fertilisers and compost where one out of a ratio of three parts, has to be from the protein of either bone meal or animal dung. And cow manure is high in nitrogen, phosphorus and potassium, the very nutrients that make plants thrive.

“The dung and urine is mixed with flour, sugar and earth in 1,000 litre drums and fermented,” said Simheshwara on their fertiliser mix.

The integration method also cuts down the need for the farmer to look at outside sources for compost which require fibre content from tree greens and branches and dung. Though they can be outsourced, due diligence must be done to ensure they too are organic.

But Tan warns that just because organic farming makes use of natural resources, it does not mean that one can throw caution to the wind.

The use of fresh dung for example is not encouraged due to the presence of pathogens. It has to be fermented first. Then, it’s safe.

However, Tan said some conventional farmers were not keen to ferment their animal dung for fear they will lose out on the nitrogen levels – the very thing plants need to look lush.

One also needs to exercise care when it comes to the use of urea which is high in nitrate. Nitrates are converted into nitrites in plants, which according to Cancer Research UK, might cause stomach cancer.

The mission now is to spread awareness on the importance of sticking to what’s natural instead of relying on chemicals when it comes to growing food, stressed Cetdem and Iskon.

“In my time, I remember the school lessons about things like crop integration and rotation. That in a plot one should not just grow chillies alone but a variety of vegetables and herbs. When you practise monoculture, it will attract pests and diseases,” said Tan.

Not many can follow the principles of organic farming, said Tan.

Simheswara readily admits he is able to observe organic standards only for his jackfruit plot.

This is because the organic method requires 30% more labour. In the absence of pesticides, fruits have to be bagged for protection, for example.

At his farm, for the sake of sustainability, furrows are dug around the jackfruit trees so the roots will not be devoid of water. This is filled via gravity feeds from a five million litre water containment uphill.

“But on a long-term basis, it will be worth it, because you are eating actual food. Not chemicals,” said Simheswara.

The focus is now for people to be persuaded to grow their own food, treat it with respect and cringe at wastage.

There might be an answer for the clueless urban condominium dweller.

Just this year PopTani founder Shaikh Shanaz Karim, husband of celebrity Aishah Sinclair, kick-started an online store selling fish bowl-potted plant combos to propagate the idea of fuss-free aquaponic kits where you can grow edible herbs like stevia and peppermint.

No digging, pruning or fending off mosquito bites. Just feed the fish and watch your basil grow. This novel idea cost him RM50,000 to start up. He has sold some 400 units since, some of them customised.

Shaik Shanaz started off with an experimental kit at home with two large fibreglass tanks housing some 30 tilapias.

The fish water fed a bed of convolvulus, spinach and bok choy which in turn fed his family over a period of two years. The inspiration came from his childhood days where padi fields also doubled as fish ponds for catfish and fighting fish.

“The most satisfying outcome from this venture is in seeing my daughter eat the stevia leaves off the pot,” said Shaik Shanaz, who had always wanted to impress on his children that food comes from the soil, not the supermarket.

For now, Shaikh Shanaz kits are more ornamental than anything else. But he reckons it’s a small step in the right direction to get people to start growing their own food.

Those keen on starting their own organic kitchen gardens can call Tan at 03-7875 7767 during office hour or email to of@cetdem.org.my.

Source: http://www.thestar.com.my/metro/smebiz/news/2016/01/07/growing-trend-in-farming-as-demand-for-organic-produce-increases-two-companies-stress-the-importance/

Bachannapeta, the Mandal headquarter, was established on 25th May 1985. The mandal is very dry with ground level water at more than 200 ft deep. Cultivation is mainly rainfed. A seed company opened its trial fields in this area with its GMO Bt Cotton. This has not only resulted in easy handing over of farmer’s life line (in the form of seeds) to the company but also destroyed the complete face of farming. Earlier there was lot of crop rotation (multi-cropping) and millets, but now it has been taken over by mono-cropping of cash crop, that too of GMO. Those seeds were available at subsidized rates and were patronised by the organizations at every level. All their rich crops were replaced by Bt cotton. This belt where water has already been sparse, the area was falling in an arid zone with very low rainfall. This had made the situation very grim and more complicated than ever. The Bt cotton crop had destroyed the soil making it barren, decreased crop variety, zipped bio diversity, replaced food production with cash crops of cotton, thus cutting off the food supply, and introduced dependence on seed companies for seeds unlike the earlier situation of saving from the outputitself. Increased vulnerability of monoculture has created a context for debt, suicides and agrarian distress. No wonder, there have been innumerable cases of suicides. This belt has witnessedthe highest number of farmer suicides in the country.The people are generally given to wine and meat consumption besides other debilitating habits.

Bachannapeta appeared on the map of Sri Govind Gau Gram Prachar Yatra and the Yatra bus reached there in the morning hours at about 10’o clock on December 23, 2015. The place being the mandal headquarter receives good traffic every day with farmers, women coming there for different types of works. Since many years it has also functioned as a trading center where people would get the best of the bulls, cows and cattle. The farmers would also trade with their produce in the weekly market. The devotees had tried to take permission for their program from the village sarpanch, Sri Balakrishna. He being of a Communist background was indifferent to the program but nevertheless had given the permission.

The most frequented and crowded spots in the area were wine shops. The devotees therefore parked the Yatra bus right in the middle of the village where there was a wine shop on one side and chilli pakoda mobile stall on the other! The place was bustling with activity right from the morning hours. It was so much so that the devotees thought of accepting the challenge of maya. They thought they would try their best to ensure that the crowd near their bus should outnumber the one at the wine shop. Thinking thus they prayed to Srila Prabhupada and their Gurudev.

Villages are places where there is not much privacy. People know everything that is happening in the next house. It is all like living in a big family. Seeing a new bus enter the village also could not go unnoticed. Not very later, people began swarming around the bus asking all sorts of questions to the devotees. It was an open opportunity for them to preach and they pounced upon it. Even before the program had begun formally, while speaking about the importance of cows and panchagavya products, complete stock of Nirgudi oil (used for joint pains) was over. More than 60 bottles disappeared in a jiffy. The stock was over, but the demand continued.Taking cue from the condition, the devotees began discussing as to what had caused this surge in diseases. They explained them how their ailments were directly connected to the destruction of soil, change in their food habits, change in cropping methods, change in cultivation, change in the number of livestock… and how have these affected their health, bringing a change for worse.

Farmers who were filled with anger against the large seed companies shared their experiences of working with Bt cotton. They shared how one of the pests had become completely resistant to their pesticides and there was no way to control them. They shared how they had been forced to replace the normal crops with cash crops. The farmers were completely frustrated with these ‘developments’. The adverse results of motivated moves of the seed companies had now begun to surface but they did not know how to address the situation. Unfortunately, the damage was not confined to just this. They had far reaching impact. They had destroyed the soil, fodder availability, self-sufficiency in food and seeds. The situation was so bad that even if they were given free cows to serve, they were scared to keep them fearing unavailability of fodder. Mother Cow who holds key to all kinds of problems had herself turned to a liability for them. The devotees were playing the agony aunt for all of them and tried to give them solutions for these problems. The devotees interacted. They began with the establishment of the importance of the phrase – “Produce what you need, and use only what you produce.” They pointed out they could still revert to the growth of millets – divine crops instead of cash crops. It is not in vain that millet crops are called the divine crops. They were suited for that belt, as they sustained themselves on very less water – blessing for arid zones. Further, the complete plant of millet was useful for different entities. The long roots of the millets helped in fixing the nitrogen and increasing its fertility, its top portion supplied food to men and birds and its tall middle portion offered food to the backbone of any economy – Mother Cow. This solved the fodder issues too. From there they moved on to soil revivification, which was closely connected to cow protection. Still not everything was lost. Cow urine and cow dung could still undo the damage of fertilizers and pesticides. It had attracted everybody there, the crowd swelled in size with every passing moment, outnumbering the one at the wine shop. Incidentally there was a big chemical fertilizer shop right opposite to where the Yatra bus was parked. They had been seeing the developments right from the beginning. Filled with anxiety they closed the shop from inside. While this side, new villagers kept joining the crowd. The devotees were telling how they could resort to traditional method of farming using cows and her progenies and how cow                                                    was very crucial to their real sustainable development. The devotees soon realized that many press people had come there and were covering them. Even electronic media crew was present. In fact, one TV channel kept requesting them for a talk, which they finally gave.

Jananivas prabhu spoke to the media, beginning with the introduction of Srila Prabhupada, the Founder-Acarya of ISKCON, the golden jubilee celebrations across the world and the role of Sri Govind Gau Gram Prachar Yatra – offering a balanced growth (both materially and spiritually) to the neglected zones, different villages throughHarinam or chanting and reviving of our traditional culture (farming & cow protection). The local TV channel later telecast this program at the prime time, giving a fillip to the Yatra.

Slowly as the evening began to settle, the farmers who had come to the mandal from far-flung villages began to return. There was lesser number of farmers now. Gour Gopal prabhu and Jananivas prabhu rode a bike, driving through different lanes of the village and began making announcement of their evening program and inviting all of them to participate in it. They were clearly announcing how they should not desist from attending the program just because they have taken meat or wine. They announced how just for their sake they had chosen not to organize the program in the temple but at the central open ground. After making repeated announcements on the bike, they returned to begin the program with the sankirtan. The village was in such a state that there was not a single indigenous breed cow present even for performing puja. In the absence of a desi cow, the devotees simply read out the prayer to mother cow to invoke auspiciousness, then beginning with Shikshastakam they set out. Gour Gopal prabhu was again leading the kirtan and the small group of devotees followed him. Though they were putting in their best sincere effort there was not a single new soul joining them, not even children. Their spirits were not be dampened though. Just a difference of a few hours, the situation was completely different – from being surrounded by a surging crowd to none. However, they had seen many miracles happening during the Yatra. And nevertheless they were able to send the transcendental vibration of the Holy Name to every soul’s ear. Finally, the devotees returned to the open village ground, still there was none. The cold was bitter and the carpets were empty. There was fire in the belly and warmth in the heart, but only of devotees. They could see the villagers standing at a distance watching them keenly but not coming close.

The experience of having reached out to 33 villages had made the Yatra devotees very much experienced. They knew all the tricks of the trade. They began fixing the projector and pretending to check out the movie quality. The villagers watched them wide-eyed. Thereafter, they again made the announcement – “Everybody is welcome to watch the movie. We have not chosen Chenna Keshava (the main temple) temple simply because we want each and every one of you to come and attend the program. Do not hesitate. Let nothing stop you from watching the movie.” In no time, there was a good crowd of about 200 people.

A short and crisp kirtan was carried out by Gour Gopal prabhu. Alcohol helped them to throw all barriers of hesitation to wind. They rejoiced the music and clapped their hands in a spirit of joyous abandonment. Then Jananivas prabhu took over beginning with interesting stories from Mahabharat related to the conversation between Yudhistra and his brother Bheem, just when Kali has made his entry. In the course of narrating, prabhu told them about strange phenomenon that Kali purusa had seen and asked its explanation:

1. Fencing is eating the crops- what does it mean and why? — leaders
2. Cow has been seen eating her own calf. Its meaning and why? — abortion
3. Whole elephant being able to pass through the eye of the needle but his tail getting stuck — Kaliyuga who do big scams will not be caught, but those who pay one small EMI are caught
4. Pilgrims travelling. One big rock blocking the path. All healthy looking strong looking men are unable to remove it. But one thin man removes it with the help of one thin string. That rock turns to powder whenthrown.— its meaning. This thread is of Harinam in Kali.
5. A man puts a few glasses of water but when he putsthe same water back it is much lesser instead of being equal – one father will take care of so many children but all the sons will not be able to take care of one father

They pondered hard to think of its explanations, but could not. As prabhu explained them point by point, convinced they laughed heartily. They clapped their hands in agreement and cheered the speaker at every point, encouraging him to speak further. With this narration everyone could relate to the present situation and most of them were in one predicament or other.

One bearded man who was present right from the beginning of the program and who had one rudraksha beads around his neck, appeared sober. He not only heard attentively but also kept raising his hands in the air in the gesture of joining them in their direction. The devotees thought that there was at least one person who was sober and was listening with full attention and conviction. However, later they came to know that he was totally drunk, more than anyone else present – so much so that he could not even move. Connecting the thread of theMahabharata story, Jananivas prabhu requested everybody to chant the Holy Names of Krishna and Rama to overcome the problems of life. He also demonstrated how to chant the Holy Name on the japa beads and requested them to chant at least one round every day, which would take them just 7-8 minutes.

Then Jananivas prabhu moved to the second topic of agriculture and Mother Cow at the center of one’s life. He again began with a story, this time the story of Lakshmi (the Goddess of good fortune and prosperity) pleading to occupy place in Mother Cow’s body and the sacredness of Mother Cow. He elaborated how the worship of one cow implies worship of all 33 crores of demigods in the universe. The villagers clapped and nodded their heads in agreement.

Building from that pastime, Jananivas prabhu explained how Mother Cow is the source of positive economics. But how we like fools are taking the suicidal move of killing our own life line by resorting to cow slaughter instead of cow protection. He gave the statistics of cow slaughter even in free India. The screening of the two documentaries brought the reality of situation right in front of their eyes not leaving much to their imagination. It was hard to believe that the people, who were completely under the influence of alcohol shed tears of repentance on hearing the agony of Mother Cow on being slaughtered. They pledged to save Mother Cow and take to traditional methods of farming, using bull and cow dung.

This was followed by Maha-arati to the Lordships in which everybody participated with zeal and then there was wideprasadam distribution. The devotees were pleased to see the good response. Suddenly they spotted the sarpanch in the crowd. Till then he had been indifferent to the program right from the beginning, but now he was there amidst everybody. It seems he had been present in the program right from the beginning and was totally impressed. Before the program could be concluded he came forward, expressing his desire to address everybody. He openly supported the cause of the Yatra saying– “Mother Cow does not give milk to just one religious sect, but to everybody. She needs to be protected.” He then appreciated the devotees who had taken the pains to come to their village and spread the message of traditional farming. He also elaborated how the growth of Bt cotton had ruined the face and fate of farming and the farmers. Though he was from a Communist background, yet his open support to the cause of Mother Cow and spiritual dimension of the Yatra lifted the spirit of the Yatra devotees. In return, the devotees gifted him with a copy of Bhagavad-gita, the eternal knowledge, which he happily accepted. Srila Prabhupada once said that Krsna consciousness can establish “communism” in true sense. This was proving true here too.

Srila Prabhupada ki Jai!

Sri Govind Gau Gram Prachar Yatra ki Jai!!

Source: http://www.iskconvarnasrama.com/home/gm-seeds-ruin-sambandha-with-the-two-mothers-gomata-and-bhudevi/

By Yadunandana das
Translation: Sofiya Perfilyeva
Edited by Visnu Murti das

The first Russian to visit Vrndavana was Emperor Nikolas II, 125 years ago

On Friday, January the 4th in 1891, Hindus who were bathing in the sacred river Yamuna witnessed an amazing scene. A ship with the name of an unknown language approached.

In the morning mist, surrounded by armed soldiers, a young light-skinned man in an officer’s jacket, looking, however, not belligerent came ashore. The stranger was the crown prince Nicholas, soon to be the future last Russian emperor.

The small town of Vrindavan, 80 miles to the south of Delhi, was part of the journey of the crown prince, along with Mumbai, Delhi, Gwalior, Agra, Ellora, Ahmedabad, Lucknow, Kolkata and Мadras and Sri Rangam, up to the southern parts of the Indian subcontinent, from where he viewed the outline of Ceylon.

The heir to the Russian throne liked Vrindavan. Nicholas found the town very similar to… Venice. From the travel notes made by Nicholas, one can assume that his familiarity with Vrindavan occurred in the place of Kesi Ghat, on the banks of river Yamuna. The royal guest was shown the temple of Madana Mohana. And one of the “interesting” churches, which he visited, might have been the Jugal Kishore temple. According to some assumptions, while visiting one of the temples, the crown prince received blessings from local elders to rule his kingdom. It rather might be a beautiful legend, though. Anyway, 125 years ago Nicholas II was the first Russian “discoverer” of Vrindavan.

Researcher Esper Ukhtomsky (1861-1921) offered a detailed account of the journey of Nicholas II to the East. Interestingly, he joined the expedition just a few days before the departure. As a diplomat and scholar, Ukhtomsky went to the East many times, especially to Mongolia, and was well versed in the fundamentals of Asian cultures and religions. On board of the frigate “Memory of Azov” was also the artist and ethnographer Nikolai Karazin (1842-1908) and Vasily Mendeleev, the son of the famous author of the “Mendeleyev Table”. Karasin made many beautiful drawings to illustrate his forthcoming book about the journey of the Russian tsar to Egypt, Siam, India and Japan and Mendeleyev made a photo chronicle of the journey. The unique collection of more than 200 images is stored in the National Library of Russia.

Why is Vrindavan considered a “promised land” for all Indians, like Bethlehem for the Christians and Mecca for the Muslims? During the whole year, hundreds of thousands and sometimes even millions of people come to Vrindavan eager to pay their respects to Lord Krishna. It is said that only one step on the ground of Vrindavan is equal to the pilgrimage to any other holy place.

“According to the ingenuous doctrine of flocking here from afar, if pilgrims spend one day at the home land of Krishna, it is more important for the salvation of their souls than spending years in the blissful Benares practicing devotion and prayers”, – writes Ukhtomsky in his book as if confirming this truth.

In Vrindavan one can experience all tastes and spiritual experiences from feeling the joy of meeting with God to feeling unbearable separation from Him. These attitudes overcome the pilgrims not only when they visit temples, but everywhere, anytime of the day or night. No wonder – after all, this is considered to be the earthly reflection of the eternal spiritual planet of Krishna – Goloka Vrindavan, “full of knowledge and unlimited bliss,” as stated in the Hindu scriptures. The secret to understand the transcendental nature of Vrindavan is to go there only with pilgrims who are devotees of Krishna. It is through these pilgrims that one can develop the right mood for the dhama to be inclined to accept someone as her own.

The history of Vrindavan dates back to more than five thousand years ago, when it was a pastoral village among impenetrable forests and meadows with lush grass, on which millions of cows were grazing. Some sages believe that Vrindavan includes the whole province of Vraja which is about 420 sq. km, together with Vrindavan, the sacred hill Govardhana, Gokula, Varsana, the sacred lake Radhakunda and Nandagram. The word “Vraja” means “the place where cows go to pasture”. Vraja also has 137 forests, related to the pastimes of Krishna – there are 12 principal forests. Vrindavan was also a dense forest. It owes its name to Vrinda, a companion of Krishna, who is in control of everything to please Krishna and His friends.

Other sages believe that Vraja is only the surroundings of Vrindavan, thus putting Vrindavan at the center of all the events of the past, present and future. Anyway, the whole of Vraja is associated with Krishna. All Indians are most respectful towards Krishna. The word Krishna means “all-attractive” and His devotees experience him as so.

Philosophically we understand that Krishna is the most personal aspect of God. In no other way the Lord manifests such a limitless range of personal relationships between Himself and His parts and parcels. One can take on the role of dasi (obedient servant), as the famous blind poet Surdas did. Or become sakhi, a friend of Krishna, as the brave warrior Arjuna from “Bhagavad Gita” or beautiful Draupadi from “Mahabharata”. Vatsalah serves Krsna as a parent serves the child, such as Yasoda and many Indian mothers. The believer may be with Krishna in a conjugal relationship, like Vrindavan cowherd girls. All these different kinds of relationship are thoroughly saturated with selfless love and therefore absolute.

Alas, despite his erudition in oriental matters Ukhtomsky did not understand the position and the role of Krishna in the overall palette of avatars. Not all the Brahmans, versed in the Vedic mantras and hymns, are able to clearly understand and accept the supremacy of Krishna, so what to speak of the the first Russians who sailed to Vrindavan with their limited understanding.

Here’s how a companion of the crown prince presents his version of Krishna’s origin and position. He was clearly under the influence of the European Indology but also correctly guessed the subtleties of the incomprehensible nature of Krishna:

“Orientalists still cannot answer very well the question, who is Krishna and what constitutes the core of His complex world? One thing is for sure: A long time ago the pastoral tribes (Yadavаs) came to Yamuna, founded the kingdom, with its capital in Mathura, and because he manifested some extraordinary qualities they deified the prince in their midst, the dark faced Krishna. (It should be noted that Buddha came out of the nation of Scythian origin and being not an aryan was sometimes depicted almost black). The good Yadava deity attracted the surrounding population from a large area. Brahmins, holding to primordial tactics of overpowering of a spiritual enemy by taking him into their own pantheon, too, made up with Krishnaism, which since then has gained even more charm to masses. Worshiping Krishna, “avatar” and incarnation of Vishnu, the faithful people praised the triumph of the good and buoyancy above the despondency and despair, which partly, perhaps, a little too heavily dominated by pessimistic outlook of the Indians. Krishna is happy, naughty, marked by pure human weaknesses and passions, standing up for the weak. What else the crowd looks for?

Gifted with the ability to fill the universe with happiness and joy, the deity of Mathura [Krishna] loved to inspire animals and birds, herdswomen and settlers, even inanimate objects with His mellifluous play on the flute. When everybody and everything gets affected by the thrill of pleasure Orpheus transforms into a strictly thoughtful preacher of morality, in a sort of Buddha, who has comprehended the vanity of the earthly troubles, in the embodiment of dispassion and restraint. In the eyes of Krishna, looking like two marvelous lotuses, just flickered enchantment of love and appeal to the sinful ecstasy. But suddenly from the same overbearingly attracting face something very different breathes, much higher, free from worldly filth and darkness of passions. A mysterious supernatural being, incomprehensible twists of flaming speculation!”

Vrindavan’s revival is owed to Sri Chaitanya, who 500 years ago returned it to its former glory. Chaitanya visited Vrindavan and its surroundings, revealing by his mystic powers a lot of its forgotten sacred places. He sent the brothers Rupa and Sanatana and ordered them to restore Vrindavan as the sacred dham. These two sages were later joined by four other gosvamis.

A modern renaissance began in the late 1960s, when the founder-acharya of the International Society for Krishna Consciousness Bhaktivedanta Swami Prabhupada brought his Western disciples to Vrindavana. Seeing the enthusiasm of white sannyasis and brahmanas professing their own religion, Indians experienced a real culture shock. Hundreds of thousands of Indians came to Vrindavan only to look at the “white elephants” as they became known.

Each new day begins in Vrindavan very early. At 2 am the town wakes up and starts to rattle with the altar bells. In the darkness people rush to the temples, greeting each other with: “Radhe, Radhe!” (Radharani is the favorite girl friend of Krishna; in their heart Vrajavasis worship her even more than Krishna). Before dawn many people visit various large sanctuaries and some walk around the whole of Vrindavan.

Vrindavan would not be a holy city if it did not offer lessons of spirituality. First of all Vrindavan is a real model of spiritual simplicity. Vrindavan is permeated of natural peacefulness. Friendliness and non violence towards other living beings reign here. The barrier of mistrust, typical for the Western world, and the rule of “what is mine is mine” dissolve there, although everyone is busy with his own daily occupation. Vrindavan is an example of some kind of healthy democracy. No one blames you for your skin colour and different religion. And if you say “Radhe!”, then you are immediately everyone’s best friend.

Source: http://krishna.ru/news/15-news/4595-125-ii-.html, http://iskconamsterdam.nl/2016/01/9727/

Krsna Pusya abhiseka is a not very well known ceremony but wonderful nonetheless.

During the morning puja, or worship, the Deity or a salagrama is bathed in pure ghee. Srila Prabhupada once explained the festival this way: “Krishna was just a toy in the hands of the Gopis, so one day the Gopis decided that we shall decorate Him.

Pusyabhisheka means a ceremony to decorate the deity profusely with flowers, ornaments, cloths. After there should be lavish feasting and a procession through the streets, so that all the citizens should see how beautiful Krishna appears.

Source: http://www.ramaiswami.com/krsna-pusya-abhiseka/

Hare Krsna

Dear Devotee,

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

Do you believe in our families supporting each other to advance in our Krsna Consciousness? Do you believe in our youth creating new approaches and new ways of sharing Krsna with others? Do you believe in our children being prepared and mentored by trusted friends? Do you believe in communities and individuals caring for each other and advancing together in Krsna Consciousness?

This is the vision that Srila Prabhupada has for our ISKCON. The Congregation Development Ministry is working towards this. Only with your help will it become a reality.

I have attached a brochure below. The brochure explains what the ministry does as well as the benefits that one receives by subscribing. By subscribing you can help to fulfil Srila Prabhupada’s vision for the Ministry and in facilitating a number of very important ongoing projects such as youth engagement, children programs, vaisnava life counseling care program, premarital courses, translations and publishing of books and many more.

Here is the information for the 4 types of subscriptions:

Silver – $9 per month or $108 a year/ Rs. 551 per month or Rs. 6601 a year

Gold – $19 per month or $228 a year/ Rs. 1151 per month or Rs. 14,001 a year

Platinum – $51 per month or $612 a year/ Rs. 3151 per month or Rs. 38,001 a year

Diamond - $108 per month or $1296 a year/ Rs. 6,701 per month or Rs. 80,001 a year

Please let us know which type of subscription you chose.

Here is the link to subscribe: http://cdm.iskconcongregation.com/subscriptions

Your humble servant,
Gourangi Gandharvika dd