By Ithamar Theodor

In this paper Ithamar Theodor proposes a model based on Bhagavad-gita and aimed at developing a philosophical basis for social development in ISKCON. Referring to previous studies of ISKCON, he argues that devotees’ self-understanding is often not consistent with the values and principles of Vaisnava culture. In this paper he points out that a moral-religious foundation is the default position for a sustainable spiritual life for the individual and the community.

It is sometimes said that Srila Prabhupada built a house in which the whole world can live. Inspired by this idea, I would like to suggest a three-storey house model as a reflection of the nature of ISKCON. The idea is grounded in the Bhagavad-gita and is designed to offer a supporting framework for the sankirtana movement, as well as to further the ongoing discussions of implementing varnasrama within ISKCON. The house described here has three storeys, each having fundamental distinctions that can best be demonstrated by the differences in ontology and ethics characterising each level. The idea presented here favours an individual-centred, as opposed to an organisation-centred, paradigm. Before addressing the issue, let us acknowledge the two-dimensional realm in which ISKCON exists. Ravindra Svarupa Dasa writes:

… one needs to become acquainted with two contrasting social ideals, or models, transmitted to us by Srila Prabhupada. The first is that of a society of Vaisnavas, of transcendental, liberated devotees who conduct themselves spontaneously in accord with the principles called sanatana-dharma. The second is that of a society of materially conditioned human beings who strictly conduct themselves in obedience to the injunctions of the Vedas under the system called varnasrama-dharma. (Ravindra Svarupa Dasa, pp. 35-6)
This presentation lays a firm foundation for distinguishing the conditioned human realm from the higher spiritual realm and their corresponding ethical systems. In describing the three-storey house, the first floor corresponds to the human level, and the second and third floors correspond to the transcendental level.

First floor: Living in the world

The first floor is worldly, representing proper human life governed by dharma. Within this world, the human being lives a healthy life characterised by morality, law and justice, personal and social order, religion, adherence to duty, etiquette and social stability. The basic social structure derived from dharma is varnasrama, which is inherent in every individual’s nature or state of existence within the three gunas. It stabilises one’s personality and character by providing a supporting framework of duties. Thus, the individual is designated according to two basic parameters: his or her attitude towards renunciation, and his or her professional ability, with every varna and asrama having its own etiquette.

Many individuals living on this floor have a positive view of the world. It is seen as a place where a varnasrama society can and should prosper, its members living moral, productive and happy lives. Such a society is naturally inclined to protect its weaker members, including animals, and foster as well as educate its future generation, encouraging the development of various branches of knowledge, such as architecture, medicine and the arts.

Second floor: The struggle to get free from the world

This floor is fundamentally different from the first floor, and its residents are those who are struggling to free themselves from the cycle of birth and death. The world is no longer viewed as positive, but as a place of misery, wherein repeated birth and death take place. Thus the residents concentrate on two main goals: developing detachment from the world, and establishing a hold in the spiritual realm.

These residents are not obliged to follow dharma, as they have no interest in establishing proper worldly life, although they sometimes do follow the injunctions of dharma as an example to the first-floor residents. Their goal is higher, and the branches of knowledge cultivated by them are such that they see themselves as spirit souls rather than human beings bound by the three modes of nature. Their ethics are different from those of the first- floor residents.

Rather than trying to achieve prosperity in the world, they cultivate indifference towards success and failure. Instead of attempting to protect their society, they aspire to develop indifference to their enemies and their friends. They do not attempt to situate the mind in the mode of goodness, through art, beauty and culture, but seek to detach it from everything material and fix it on the spiritual realm. They perceive the world as dualistic and comprised of two elements that can never blend: matter and spirit. Their aim is to free themselves from matter and reach a plane of pure spiritual existence. They are absorbed in different forms of yoga that have a common aim: to detach the practitioner from the material and connect him to the spiritual.

Third floor: Full spiritual realisation

Here reside those whose struggle is over. They are completely established in the spiritual realm. The material world holds no attraction for them. The nature of their existence is of full spiritual consciousness, spiritual existence and spiritual bliss. Their absorption in love of God is so deep that they see no difference between residing in this world or in the spiritual realm. The pure emotional waves, or rasas, experienced by them have no comparison in the material world. From their point of view, only Lord Krsna, His expansions, His devotees and His service exist. The whole question of matter and spirit, worldly culture and renunciation, seems irrelevant to them. Material knowledge, such as that found in sophisticated cultural pursuits or high philosophy, may be perceived by them as an obstruction to their absorption in ecstasy, and may thus be rejected.

The staircase

So the question now is where do we go from here? We have found three groups of people living in completely different realms, so much so that there may be no common language with which they can communicate, and no common grounds on which they can agree.

Fortunately, this house has a staircase or a ladder connecting the first floor to the second, and the second floor to the third. This idea is best presented by Bhurijana Dasa as the ‘yoga ladder’. (Bhurijana Dasa, pp. 59-68) These steps are an intrinsic part of the house, and they encourage all residents to continuously progress upwards towards the third floor. The stage on which one is situated is determined by the motive underlying his or her actions. For example, one motivated by the fruits of action can aspire to work without attachment for these fruits, or learn to offer them to Krsna. Likewise, one who performs his devotional service while maintaining a strong bodily identification through the performance of karma-yoga, may gradually elevate himself to a more spontaneous platform where he does not need to rely so much on a bodily designation to perform his service. In any case, the principle of constant progress underlies the whole system and may be its most important factor.

As soon as a sincere person is properly situated on a particular stage or floor and follows the proper etiquette, rules and regulations for that stage, he will feel happy in his progress and will strengthen and encourage the other residents, no matter where they are situated. Thus a sincere first-floor, or kanistha, resident would happily associate with a sincere second-floor, or madhyama, renunciate, their common ground being that they both accept the house, its rules and goals, and are trying to make progress from their present position to become third-floor uttama-adhikaris.

The common principle, therefore, is to be properly situated somewhere in the house, to thrive there and endeavour to make constant internal progress towards a higher stage. As soon as these conditions are established, the house could support unlimited residents, all living in harmony with each other. A member of ISKCON could thus be designated a resident of that house, irrespective of whether he lived within or outside the temple, whether he is an advanced devotee or a neophyte. The only qualifications for residence are his acceptance of the ethical obligations and duties appropriate to his position and a sincere endeavour to make progress.

Srila Prabhupada, who was situated on the highest level of love of God, or the third floor, raised, by his personal association, all those who came into contact with him. Indeed, ISKCON was established on the second and third floors. In other words, devotees could experience the deep renunciation and transcendental emotions of love of God during Prabhupada’s presence, and also after his departure.

Endeavouring to implement Krsna consciousness in the Western world, Srila Prabhupada began by establishing the third floor, i.e. chanting of the Hare Krsna maha-mantra, and later introduced the second floor, through preaching that the material world is a miserable place which is to be renounced. Although his books contain ample instructions on laying the foundations of the first floor, it seems this part of his mission remained unfulfilled. (See Ravindra Svarupa Dasa, 1999)

After Prabhupada’s departure, ISKCON perceived itself as a society of second- and third-floor residents, considering the first floor a compromise for those souls who were unable to be fully Krsna conscious. These individuals were considered second-class devotees, known by various titles such as ‘Friends of Krsna’ or ‘congregation members’. The common view of a second- and third-floor devotee was someone who was living within a temple, chanting sixteen rounds, following the four regulative principles, and who was situated on the transcendental plane, beyond the three modes of nature. With such prevailing ideas it was no surprise that organised missionary activities were at their peak, whereas community projects such as education, culture, social development and professional devotee businesses (as opposed to unprofessional missionary activities designed to raise funds) were neglected. ISKCON continued to function with these assumptions long after Prabhupada’s disappearance, and although there have been significant accomplishments in many areas, there is a growing feeling of dissatisfaction among many members due to shortcomings in social and educational development; or, according to our model, due to the first floor not being properly or sufficiently maintained. Thus writes Dr E. Burke Rochford:

There is a striking lack of trust between ISKCON members and the movement’s leadership, as well as between devotees themselves. … there is a lack of honest and open communication between devotees. … ISKCON has generally failed to integrate families and family life into its communities. Until recent discussions of ‘social development’, ISKCON has done little towards building an internal domestic culture capable of supporting householders and their children. … A lack of employment opportunities within ISKCON … . Inadequate educational alternatives within ISKCON … . (Rochford, p. 17)
I would thus suggest that ISKCON urgently needs to heal itself and to firmly establish its first floor, thus allowing each and every member to make the best use of his energy and qualifications.

How can this structure be practically applied? Should we gather all ISKCON members and divide the assembly into three groups, saying: ‘All those who belong to the first floor, please assemble over here.’ This is obviously not desirable, helpful or possible, as the constant interaction between the three groups is beneficial for all. Moreover, the personality of most devotees may reflect all three floors to various degrees. For example, a person may take care of his health (first floor), contemplate how he is not the body (second floor) and on visiting the Deities, may experience ecstasy and love of God (third floor). It is not the members that should be separated from each other, but the floors.

Each floor has its own distinct ethos, finding its expression in different ideas, modes of behaviour, underlying assumptions, language, and so on. In other words, this three-storey model is a theoretical structure, similar to a grammatical paradigm presenting fictional forms such as roots and stems, which although not applied in the daily usage of a language, serve as its foundation.

It is my conviction that the obscure blending of these floors is preventing ISKCON from realising its true potential, and that by mentally organising and separating the floors, ISKCON as a society would make greater progress towards fulfilling the role designed for it by Srila Prabhupada, which is to become a ‘cultural movement for the benefit of all’. (Prabhupada, p. 24)

I have a practical example of a person who has developed all three floors in his life; a devotee friend who exemplifies a perfect balance of all three storeys. His asrama is organised and clear; he is steadily married and living happily with his wife and children. His varna is well-organised; he is a professional, greatly respected at the firm where he works, and receives adequate remuneration. Being inspired in his Krsna consciousness, he manages a flourishing temple with high standards of Deity worship, and ample preaching programmes. His sannyasi guru is very pleased with him and relies on his considerable efforts. Being fully engaged, he is already contemplating the next asrama, hoping, in due course, to delegate his temple responsibilities and devote time to travelling and preaching. Belonging to all three floors, he understands the difference between them and is thus able to constantly move between them.

The organisation and the individual

Let us examine the issue in terms of the organisation (ISKCON) and the individual. ISKCON was established by Srila Prabhupada as an army of preachers whose main objective was to spread Krsna consciousness and fight maya (illusion). The heart of that concept is undoubtedly the spreading of Sri Caitanya Mahaprabhu’s sankirtana movement, which required considerable organisation. The mission was inherited by Srila Prabhupada, who delegated the responsibility to ISKCON’s Governing Body Commission (GBC), who in turn passed it down to the temple presidents, and so on. Krsna Dharma Dasa writes:

Srila Prabhupada also gave some directions as to how the GBC should function. ‘To map out a global preaching strategy for the worldwide society, while leaving details of local preaching to the local management’. (Krsna Dharma Dasa, p. 71)
Within that structure, as in the regular army, everyone’s attention is directed upward to the generals, waiting for them to define the tasks. Once this has been done, responsibility is delegated to a lower executive level to devise a plan and perform the task. This was certainly the best paradigm for establishing a new movement, engaging divisions of young and inspired men and women, and may remain so for many highly motivated devotees. However, it tends to sacrifice individual needs to the higher cause, justifying the sacrifice of the individual as the price of participating in the sacred mission. Thus, ‘Preaching is the essence, books are the basis, purity is the force and utility is the principle.’ No doubt, this idea is firmly grounded in the Bhagavad-gita, where Krsna says, ‘For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.’ (Bhagavad-gita 18.68) However, the Bhagavad-gita is also unique in its emphasis on individual development and, in fact, the whole Gita is spoken for Arjuna’s benefit, showing him how, from every point of view, serving Krsna (through fighting the war) is in his own best interests.

The three-storey house is ‘individual-centred’, in that its point of departure is not the greater mission but the individual. In other words, for someone to define himself in that paradigm, he would have to start by examining, deeply and honestly, his own nature and his own state of spiritual advancement. Having done so, he could find his best situation or position in the model, stick to the rules of that position and make gradual progress at his own pace. For example, if a person defines himself as a grhastha, he would follow the principle of taking care of his wife and children. It appears then, that the definition of asrama is quite clear. However, the question of varna needs further clarification, as Urmila Dasi explains:

If we understand personality through the models presented in the Bhagavad-gita, the corresponding vocational direction becomes easier, as in that model personal qualities and work are closely entwined. In loose terms, those with brahminical qualities work as priests, in the teaching professions and as government advisors. Ksatriyas work in government administration and serve in the military. Vaisyas have work related to farming, business and trade. And sudras work in manual labour, entertainment, crafts and as general assistants to the other three types in society. (Urmila Dasi, p. 24)
It seems that one can define his nature, more or less, in terms of varna, and then project this according to present time and circumstance. In other words, if one is inclined towards business, he or she could be defined as having a vaisya nature, even though they would not necessarily exemplify the traditional vaisya characteristics, such as farming. Similarly, if one is inclined towards studying and teaching, he or she could be considered as having a brahminical nature, even though they may find themselves in a Western university and not in a hut on the banks of the Sarasvati River. Having said that, it follows that a different ethical code would be appropriate for each varna. For example, brahmanas should be austere, honest and learned, whereas ksatriyas should be courageous and generous.

The discussion of varnasrama has been taking place in ISKCON for many years now. A major objection to implementing this system is that ‘ISKCON is meant for more than good marriages.’ The argument is that ISKCON is a great spiritual movement, whose aim is to liberate its members from the world of samsara, not to arrange a comfortable material situation for them. However, the three-storey house paradigm uses varnasrama as a point of departure for spiritual life and as a supporting framework for the sankirtana mission, as opposed to perverted varnasrama forms, which promote different types of caste consciousness while ignoring the true spiritual goal.

The basic assumption of the three-storey-house model is that when one’s psycho-physical nature is properly regarded, then one’s energy for material and spiritual life is revived. A well-organised first floor creates the right atmosphere for developing the second and third floors. Conversely, a poorly developed first floor is a fertile ground for social unrest and even vaisnava-aparadha.

Where does the GBC fit into this framework? Are we proposing a ‘do-it-yourself’ system, where each individual can ascertain his own situation? To a small extent, yes, but in a way that will bring the members together willingly, as opposed to being forcibly controlled.

What is gained by applying such a structure? The graduates of a healthy first floor become steady residents of the second, who are then gradually established on the third. The first floor connects and holds society to the ground, providing the residents of the higher floors a medium through which to face the world. To paraphrase a common example used by Srila Prabhupada, although in a different connotation: We have to water the root, without which the whole tree will wither. The residents of the first floor need the residents of the higher floors, and vice versa, as the complete structure is a single holistic unit.

Although all three floors are important, it seems that at this point there need to be special efforts aimed at establishing the first floor, something that has not been sufficiently developed so far. I would urge the Society to undertake this mission for the benefit of all.

Bibliography

A.C. Bhaktivedanta Swami Prabhupada. Perfect Questions, Perfect Answers. Sydney: The Bhaktivedanta Book Trust, 1992.

Bhurijana Dasa. Surrender Unto Me. New Delhi: VIHE Publications, 1997.

Krsna Dharma Dasa. ‘Towards Varnasrama-Dharma: A Constitution for ISKCON’, in ISKCON Communications Journal, Vol. 2, No. 2, July 1994.

Ravindra Svarupa Dasa. ‘ISKCON and Varnasrama-Dharma: A Mission Unfulfilled’, in ISKCON Communications Journal, Vol. 7, No. 1, June 1999.

Rochford, E. Burke. ‘Prabhupada Centennial Survey: A Summary of the Final Report’, in ISKCON Communications Journal, Vol. 7, No. 1, June 1999.

Urmila Dasi. ‘Respect for Individuality’, in ISKCON Communications Journal, Vol. 6, No. 2, December 1998.

Source: http://m.dandavats.com/?p=18707

Some spiritual practitioners think that now they have achieved some reasonable control of the physical sex urge, they are well nigh up there in the wispy clouds of victorious abstinence, deserving of respect and honour. Wrong! Congratulations on becoming a decent human being. Welcome to the world of subtle selfishness.

By Kesava Krsna Dasa

Srila Prabhupada states: ‘Illicit sex is the most prominent sin due to lusty desire.’ (SB 5.14.22 purport) This is because it is sometimes called ‘ adi-rasa ‘ the primeval, original pleasure, which sadly for us, is a twisted iron-like perversion enjoyed separately from Krishna. With a little enlightenment some people can see the problems arising from lust, but; ‘The conditioned soul sometimes personally appreciate the futility of sense enjoyment in the material world, and he sometimes considers material enjoyment to be full of miseries. However, due to his strong bodily conception, his memory is destroyed, and again and again he runs after material enjoyment, just as an animal runs after a mirage in the desert.’ (SB 5.4.10)

Whenever Srila Prabhupada uses the words ‘sense gratification,’ it is another way of saying self-gratification, or satisfaction of the self. Our own nitya-baddha selfish pursuits will hopefully end in Krishna consciousness. ‘The background for the devotee is the all-good Himself. Why should the devotee aspire for something good for himself? A Krishna bhakta has no desire for his own personal benefit.’
(CC Madhya 19.149 purport)

Such a high ideal has to be attained if any devotee wishes to progress without limit. Having ‘girdled the loins’ for celibacy, a host of challenges will confront us. The subtle realm of the stubborn mind, intelligence, and ego will present a myriad of contemplative opportunities to slacken our resolve, and lead us downwards to physical puzzlement. ‘The senses, the mind, and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.’ (BG 3.40)

While celibacy is a basic human quality, many practitioners develop an inordinate fixation on trying to control the sexual urge. This will happen if our decision to become celibate was done in haste, out of frustration, or simply overestimating the ability to control lust. This can be compared to sleeping on the floor because the bed is broken. Srila Bhaktisiddhanta explains, ‘When an impersonalist or illusionist shows off his renunciation in the material world, he simply exposes himself in anger or deep attachment with the object of apparent renunciation. He would have continued to enjoy those objects if they were of no trouble to him.’
(Upakhyane Upadesa)

Many other devotees would have learnt, ”.nor by renunciation alone can one attain perfection’. (BG 3.4) and so heeded the advice of the Lord in the summation of the third chapter of Bhagavad-Gita, ”.and thus ‘ by spiritual strength ‘ conquer this insatiable enemy known as lust.’ (3.43) by chanting sincerely and associating with serious devotees, we should be able to remain celibate. This is the easy part. If one feels heroic for being celibate, his sense of achievement may get quickly undone when more culturally refined and subtle forms of lust appear, from deep inside the psyche.

So what is subtle sex? Is this something that only afflicts devotees? Is it difficult to overcome?

Srila Prabhupada’s observation of certain sporting activities led him to make this interesting comment in (SB 3.35.20 purport) ‘Sometimes the demoniac arrange for so-called sports like tennis, with the opposite sex. The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality.’ We can well imagine this scene repeated in other sports like gymnastics and so on, where decent officials and the public might admire things other than the contest itself.

In matters of sexual crimes, a study of case histories will reveal how most perpetrators cannot explain the impulse, which led them to commit perverted crimes, when asked by a psychologist or other professional. Yet it is lust, which fuels their delusional fantasies, which begin as contemplation, then fulfilled in gruesome and peculiar ways. (BG 2.62-63)

A spiritual practitioner can also do abnormal things impelled by lust, yet give the impression that such behaviour is quite normal. If one thinks, he is amongst star-struck and immature devotees who would hardly notice his transgressions, or look the other way for fear of committing offences, such misleading indecency is naked subtle sex in action. If one is in a position of authority, he can manoeuvre things managerially to get as close as possible to the object of contemplation, all the while appearing as a staunch renouncer. It should not be discounted that similar fantasies can be met from the sacred asana, during kirtana, or any other sphere of devotion. ‘Many devotees fall down due to illicit sex. They may steal money and even fall down from the highly honoured renounced order. Then for a livelihood they accept menial services and become beggars.’ (SB 5.14.22 purport)

We have a culture of giving tribute to certain positions held. In theory it means that unqualified persons can occupy the post and still be highly praised, which is an imbalanced approach in light of the following verse. ‘On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga
(in Krishna consciousness) without attachment, he is by far superior.’ (BG 3.7) This means that a so-called lowly grhastha who earns an honest living, is superior to one of higher standing who is grappling with celibacy issues, or is a pretender.

On the spiritual frontier, if controlling the physical sexual urge is supposed to be the easy part, then how is subtle sex more difficult to overcome? It is no coincidence that one has to be more advanced spiritually, to slowly dissolve the subtle remains of lust and selfish desire, which are rooted in the false ego, the most formidable element to deal with. Can we ever wonder why Srila Prabhupada repeatedly stressed that we are not the body, or in this case, not this egotistical identity’?The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.’ (BG 2.55)

For a devotee, subtle sex means dealing with numerous mental concoctions or various forms of selfish desires. If one finds celibacy to be a dreary affair, he will try to compensate the lack with positional advantages to ensure a good dose of pratistha ‘ name, fame, adoration, and distinction. By doing so his flirting may be kept on the subtle level. However, eventually, the curiosity of missed sexual chances will have to manifest on the gross level. When Krishna says, ”.though the taste for sense objects remains.’ (BG 2.59) it can be an absurd situation when faced with how to curb the enemy known as lust. Such speculation will try to keep it hidden from public scrutiny, lest the unimaginable happens. ‘The living entities in this conditioned world are My eternal fragmented parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.’ (BG 15.7)

Subtle sex also means to think oneself as important, a big devotee, a celebrity, as learned and other larger than life caricatures, which can border on the delusional or bewilderment plane, depending on how much memory and intelligence has been eroded by lust, or selfish desire. The bottom line is, whenever we display lust or selfishness, it is a symptom of envy towards Krishna, and by implication, to other living entities and devotees. ‘But those who out of envy, do not regularly follow these teachings are to be considered bereft of all knowledge, befooled, and ruined in their endeavours for perfection.’ (BG 3.22)

Most of us are trying to follow these teachings however, but it seems highly improbable to ever overcome envious and perverted adi-rasa. What can be done?

We firstly should not be judgemental of other devotees who struggle with the senses.
Their undertaking is indeed a heroic one. We may not understand why such devotees come to join Krishna consciousness due to some mystical intrigue by the Lord. ‘The Lord understands the devotee who hesitates to engage in the Lord’s service, not knowing whether he should again try to revive his material life. After repeated attempts and failures, he fully surrenders to the lotus feet of the Lord.’ (SB
5.14.10 purport)

Considering our own selves to be envious of Krishna, we have to be convinced it is a very unhealthy state of affairs. If we feel strongly enough it can propel us to be enthusiastic with self-exertion. Some self-effort is required to obtain some mercy.
‘But a person free from all attachment and aversion and is able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.’ (BG 2.64)

This mercy should translate into spiritual strength required to surmount formidable obstacles. Through the mercy of the guru, we have to gain spiritual strength. Moving forward, the inflexible mind aided by lust and false ego will present ludicrous excuses not to continue. In effect, we are transforming our existence from false to real. ‘We may sometimes be absorbed in some thought which is sinful, but if we give up the sinful thought, it may be said that we give up the body.’ (SB 3.20.28 purport)

While pushing forward and chanting earnestly, the scoundrel mind will remind us, ‘Are you really getting anywhere with your laborious efforts? Slow down. Be balanced and stop being fanatical! There’s always another time to get serious. I promise I’ll help you then.’ Such semi-naked subtle sexual overtures will try to slow the pace and make our envy of Krishna a cosy bed of roses. Time and time again we will get these comforting reminders, which can make us feel that attaining perfection is impossible. We are almost correct thinking like this. Srila Ramananda Raya says, ‘There is an inexplicable fact about the natural inclination of the gopis. The gopis never want to enjoy themselves with Krishna personally.’ (CC Madhya 8.207)

This should be the basis of our sincere efforts to advance in Krishna consciousness.
We literally have to do the inexplicable, and change our motives from cute, cuddly envy, to those pleasing to Sri Sri Guru and Gauranga. The unlimitedly powerful holy names can do inexplicable wonders with ease and extricate our false identity. ‘Therefore Chaitanya Mahaprabhu says here, Krsna-bhakta niskama. Since the Krishna bhakta, the devotee of Krishna, is satisfied with Krishna, there is no possibility of a falldown.’ 9CC Madhya 19.149 purport)

Ys, Kesava Krsna dasa.

Source: http://m.dandavats.com/?p=18715

Our dear 4th grader, Rasalila Shinde, has recently participated in a national “I Spy Kindness” writing contest and won first prize for the 3rd – 5th grade category. She wrote an essay describing acts of kindness she has witnessed and experienced in her life.

The “Be Kind People Project” wrote: “Her essay stood out because of her ability to see kindness in the smallest action (helping ducklings cross the street), to a global response (fundraising for flooding in Mayapur, India). It is clear that Rasalila sees kindness as an empathetic choice rather than a decision worthy of reward or praise. She gives me great hope for the future.”

We warmly congratulate her for her accomplishment. Well done!

Source: http://www.thebekindpeopleproject.org/national-writing-contest-spy-kindness/

Doubt: I’ve found in the past, when I try to follow the rules of a particular tradition, at some point I lose interest and they cease to have the allure they once did: they lose their magic and/or I lose my passion.

My Reply:

We have to pay attention to following the rules effectively – not just checking them off when we mimic the external form. If we follow a rule effectively, we should get the promised result.

Following a rule should give a result.

When we follow a rule, we can evaluate the result and come to one of four conclusions:

1. This rule doesn’t give the promised result – it’s bunk!
2. This rule hasn’t yet given the promised result, but I’m still not sure if it’s bunk. Maybe I don’t understand the rule deeply and am not practicing it effectively. I should get some guidance and clarity, and then see if I get the result.
3. This rule gives the promised result!  But I realize now that I don’t really need this result.
4. This rule gives the promised result, and I love it! I’ll stick with it to get more of the same.

The rules (practices) of bhakti promise to result in nitya-siddha-bhāva – eternally, effortlessly perfect ecstacy, joy.

“Nitya siddhasya bhāvasya prākaṭyaṁ hṛdi sadhyatā.” The rules (practices) of bhakti promise to result in nitya-siddha-bhāva – eternally, effortlessly perfect ecstacy, joy.  No one abandons joy. We abandon promises of joy that don’t seem to deliver. We abandon results that aren’t special or are of temporary utility. But no one ever abandons joy.

If we are not getting joy from following the rules of bhakti, we have those four conclusions to consider:

Is the rule bunk? Maybe. Maybe it was made up by someone recent and inexperienced – and not one of the original 64 practices enumerated by Śrī Rūpa Goswāmī, etc. How do we know? Well, we should research, and not expect the perfect sādhana and siddhānta to be hand delivered on a silver spoon to us as we lounge about in lotus posture. Still, one shortcut is, if sādhusfollow the same rule and seem to taste profound joy in it – it’s probablynot bunk.

If its not bunk, maybe my understanding of it is wrong? I should get better guidence and try to figure out how my understanding and implementation of the rule differs from how those sādhus understand and implement it?

If it is appropriate and plausible for me in my unique situation, and if I apply myself to the rule with realized and wise guidance, I will quickly get a significant result: joy. If I get that guidance and still can’t get the result, maybe the rule is not “bunk” but just isn’t appropriate or plausible for me as an individual.

Following rules is not enough. Following rules effectively and getting the result is what we are after! We need more than rules, we need results. No rule will get boring or seem impossible to stick to if it gives the result it promised.

Guidance is always the first priority in following any rule, because without guidance it is very unlikely that we will apply the rule effectively.

The five most important sādhanas are the best rules to focus on because they give the most profound results, and do so the most quickly.

Vraja Kishor das

www.vrajakishor.com

Your one stop solution to all kinds of spiritual challenges...

Do you question yourself - Who am I? What is the purpose of my life? Why do good things happen to bad people?  Why am I not happy?

Our prime objective is to provide you with holistic 360 degree assistance in terms of spiritual counseling in order to assist you in your quest for permanent happiness and transcendental bliss. We aim towards resolving any kind of challenges/ issues/ hindrances that you may be facing in your daily lives or any bottlenecks that may be occurring in smooth functioning of your spiritual activities. 

Just like the mirror is covered by dust, fire is covered by smoke similarly our consciousness is covered by the veil of illusion. Srila Prabhupada says: “This material world is ‘dukhalaya ashasvatam’ - it is like a prison house”. Thus the human form of life is a chance for the living entity to escape the entanglement of material existence. Therefore, through our E-Counseling, we practically guide you on how to transcend the three modes of material nature i.e. goodness, passion and ignorance. Further we wish to empower devotees with the torchlight of knowledge by eliminating the darkness of ignorance so that they can experience eternal bliss.

Our Objectives:

• To solve all your spiritual doubts, queries and challenges
• To assist you in the process of reviving your original love for the Lord
• To guide you on the path of getting out of the endless cycle of birth and death
• To ensure holistic mental and spiritual well-being
• To uplift your spiritual consciousness and purify your heart from the influence of mundane material miseries
• To distribute practical knowledge and ascertain that each and every member gets equal chance to contribute which inturn would enable them to go back home, back to Godhead.

Contact

For Males:

# H.G. Kartikeya Dasa, View his profile, Qualifications - M.S. (Microelectronics) BITs Pilani, 
# H.G. Ram Krishna Dasa, View his profile, Qualifications - M.S. (Operations) Mumbai University Email: ramkrishnadasa.rgs@gmail.com
# H.G. Haladhar Dasa, View his profile, Qualifications - PGDCA (post graduate diploma in computers after graduation in arts) 
Contact No. +91 97790 33448, Email: haladhardasa.sda@gmail.com
# H.G. Karunapati Kesava Dasa, View his profile, Qualifications - M.S (Software Systems) BITS, Pilani,
Contact No. +91 98802 96269, E-mail: skarthitw@gmail.com

For Females:

# H.G. Radha Rasamayi Devi Dasi, View her profile Qualification - C.A. working in Corporate house.
# H.G. Swastika Devi Dasi, View her profile Qualification - B. A. Psychology, Masters in Industrial Psychology, E-mail : ashwati12@gmail.com 
# H.G. Nritya Gopika Devi Dasi, View her profile Qualification - BE (Computers), ME (Information Technology), Mumbai University, Contact No. +91 7666 839 839,Email: help.ngdd@gmail.com

Bhakti means to utilize one’s money, time, property, and energy for God. The aim of Bhakti is Yoga. ‘Yoga’ means to link with the Supreme. 

View ebook

A Rare Opportunity:

This gives us a perfect chance to serve Lord Nityananda Prabhu - the original spiritual master! It is by His mercy that we can obtain love of Krishna - there is no other way. Without His causeless mercy one can not enter into the loving affairs of Sri Sri Radha and Krishna.

A Personal Invitation for You

You can take part in this historical project - We only need donations for the dome to be constructed, please help finish this project so that we may offer it to Lord Nityananda.

In India every month construction material price is increasing and further delay in construction will increase the budget for this project. With in the period of last one year construction material cost in India has increased by 60%.

We humbly request all devotees around the world to come forward to help the temple in this crucial time. Each donor will receive special share certificate for the share of devotional service they will do for this Ekacakra temple construction.

Source: http://www.mayapur.com/serve-mayapur/ekachakra-dham-project/

Invitation for Bhumi Puja and Anana Sesa Installation.
For thousands of years sadhus have enriched the atmosphere surrounding sacred Govardhan Hill with their spiritual practices and realizations. We desire to offer the devotee community a retreat center on land we’ve acquired only 250 meters from Govardhan Hill. In Giriraja Govardhan’s sacred association, hearts can be soothed and spiritual desires fulfilled. Come and let Giriraja Govardhan work his wonders.
Read more: http://www.govardhancenter.com/

Srila Prabhupada: All persons in this material world are suffering from material pains, and if one wants to get rid of them, he must associate with saintly persons, pure devotees of the Lord, and chant the Hare Krishna maha-mantra. That is the only auspicious way for materialistic persons. (Srimad-Bhagavatam, 4.22.15 Purport)

Click here to watch video : https://www.youtube.com/watch?v=p6Jd95o041o

Possibly the hottest topic at the Fall 2015 ISKCON New Vrindaban and Eco-Vrindaban Board Meetings, and certainly the one that drew the most interest, was the Community Dialog about a proposed new “Village Association.”

For decades, New Vrindaban residents have felt a need to be heard more by the ISKCON management and to have more influence on how their community is run.

So with a possible solution at hand, they were buzzing as they crowded into the Palace Lodge community hall after lunch on December 5th to learn more about it.

Longtime residents Nityodita Das and Advaitacharya Das guided the session, beginning with a half-hour Power Point presentation on the history and plan for the proposed Village Association.

The idea, they explained, has its roots in Srila Prabhupada’s 1973 statement, “We will establish a local self-governing village.” Varying attempts to make inroads towards this were made over the years, the most recent being the Advocacy Sanga — first launched in 2013.

Then, during the March 2015 board meetings, members of the INV and ECO-V boards themselves, led by Chaitanya Mangala and Jaya Krsna, encouraged the creation of an official Village Council, which would participate in the management of New Vrindaban from a broader “village” perspective.

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Chaitanya Mangala Das introducing the New Vrindaban Village Association

To do this, volunteers began the process by first forming a Steering Committee of seven. These included Jaya Krsna and Ananga Manjari (representing INV), Mukunda (representing ECO-V); and Advaitacarya, Nityodita, Devala, and Vyasasana, representing long term residents and broader community interests.

Over the next six months, the Steering Committee conducted many meetings with different interest groups in the village of New Vrindaban to develop their proposal. They then organized three larger gatherings – increasing in attendance each time from 20, to 40, to 60 people — where they continued to tweak the “blueprint.”

The version presented at the December 5th Community Dialog proposed a “New Vrindaban Village Association” made up of residents who would elect their chosen representatives to a “Village Council.”

The Village Council would then regularly meet with the ECO-V and INV boards and interact in a cooperative framework which is provisionally being called the “New Vrindaban Village Board.”

Advaitacharya and Nityodita explained that membership of the Village Association would be very open and inclusive, with the only requirement being that members must reside in the Ohio-Valley area.

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Advaitacharya presenting New Vrindaban’s Boards including Eco-V, ISKCON New Vrindaban, and the Village Council.

“If you raise your hand and say, ‘I want to be a member,’ that qualifies you to be a member,” Advaita told the intrigued crowd.

The requirements to be a voting member aren’t much more restrictive: one need only be at least 18 years of age, an Ohio-Valley resident for at least one year, and attend at least one function of the Village Association per year.

In return, the Association aims to create a loving family environment among its members that helps to empower and assist devotees to live happily in and around New Vrindaban.

One priority will be to enhance fellowship and friendships amongst New Vrindaban villagers through regular spiritual and social group activities, such as men’s and women’s groups, youth groups, reading groups etc — a much-needed feature. Another will be to care for members by helping them understand housing options available and the land acquisition process, as well as by encouraging economic development through the establishment of local businesses.

And perhaps the most important facet will be to set up a system where concerns can be expressed, shared and addressed with action. This will help New Vrindaban residents feel cared for, and empower them with their desired participation in governing the village.

The system would likely see residents – soon to be members of the Village Association – address their concerns to their Village Council, who would then either handle the issue themselves or act as the go-between with ISKCON New Vrindaban or ECO-Vrindaban if it fell under the purview of either of those organizations.

The main difference would be a shift in expectations; not all the concerns of the Village would be funneled through ISKCON, allowing the temple – with its limited capacity – to act more as a spiritual center of the Village. This would reflect the fact that while residents and the two main non-profit organizations in New Vrindaban share many common concerns, there are some aspects that can be better handled in simultaneously cooperative and self-determined ways.

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Nityodita explains the whole purpose of The Village Council during the Community Dialogue.

“We need to break out of the old mindset of trying to use the legal structure of a religious non-profit in ways it was never meant to be used,” says joint-board member Chaitanya Mangala. “The analogy I use: If I went to the town of Moundsville, and said, ‘We’re now going to funnel all city management decisions through a local Church,’ everybody would look at me with a puzzled face and ask, ‘What are you talking about?’ Clearly, it doesn’t make sense. But that’s exactly what we’ve been trying to do for decades in New Vrindaban.”

After Nityodita and Advaitacharya’s presentation, the floor was opened up to an hour-and-a-half of discussion, beginning with everyone in the room getting the chance to express their feelings about the idea.

Many long-term residents, including Advaita himself, felt somewhat guarded, having seen multiple similar attempts fail in the past. They expressed that they were reserving their full enthusiasm for when and if the idea succeeded.

“Personally, I had never intended to get involved in something like this again – I had been through it too many times,” says Advaita. “But this time it came from the leadership outwards, saying, ‘Yes, we recognize this problem, and we know it really needs to be addressed.’ It’s the first time I’ve ever seen that, and that makes me hopeful.”

Some residents wanted more clarification on how the new structure would work. Board and Steering Committee members explained that this is a new, learning experience for everyone, that every detail has not yet been figured out, and that the mechanics will naturally be established over time with members learning as they go.

Others were concerned that the new Village Council would not really be on an equal footing with the other boards or have enough power to make things happen. In response, Advaita pointed out that the key to successful results is working together with trust and a cooperative spirit – something Srila Prabhupada stressed many, many times.

The qualities of patience, determination, and enthusiasm (utsahan niscayad dhairyat) – which Tamohara Das cited in Saturday morning’s Srimad Bhagavatam class – were also repeated throughout the Community Dialog and the weekend in general, as necessary qualities to practice in order to be successful in such efforts.

Finally, Board and Steering Committee members emphasized that differing viewpoints are all right, and in fact expected, as long as everyone maintains an underlying assumption of goodwill, and continues to communicate and cooperate with the shared goal of doing the best they can for the devotees, Srila Prabhupada and Krishna.

Overall, the mood of the Community Dialog was one of optimism, with many comments like, “I’m feeling enthusiastic,” “I’m enlivened to see things get this far,” and “I hope it will be successful.”

The Dialog concluded with the Steering Committee asking who would be open to joining the Village Association, and receiving a near unanimous show of hands.

Next up, the Steering Committee is planning a local event to officially launch the Village Association. Invitiations will include a print-out of the Power Point presented at the Community Dialog, along with membership applications. The event will feature entertainment, kirtan, prasadam, and a chance to sign up to get involved in community interests and concerns.

“I see this as a positive step, to paraphrase Srila Prabhupada, ‘In the gradual development of New Vrindaban as a self-governing village,’” says Chaitanya Mangala. “The previous culture, where every decision had to go through the ISKCON New Vrindaban management structure, disempowered individuals and put a huge burden on a handful of people. Distributing that load and increasing individual empowerment is necessary and will be incredibly beneficial for both local residents and ISKCON management.”

Source: http://www.brijabasispirit.com/2016/01/30/community-dialog-presents-plan-for-new-vrindaban-village-association/

Science is defined as a systematic study of the natural and physical world around us through observation and experimentation. If we apply this definition to the process of Krishna consciousness, we will find a match.

Bhagavad Gita is an exposition on Krishna consciousness. It gives a detailed psychological presentation of what it means to live and work in this world of pain and pleasure. Then, it gives a systematic guideline to the metaphysical side of things and then it integrates both the worlds. There is no doubt in mind that Krishna consciousness is a systematic psycho-metaphycial analysis of reality as a whole.

The difference in observation and experimentation between modern science and Krishna science is location. Modern science observes and experiments things and people on the outside. Krishna science does the same on the inside. In other words, when we demystify our own internal self with the help of literature, advice from a teacher and daily training, we can prove or disprove the process of Krishna science.

In my opinion, it is no less scientific than mainstream science!

Hare Krishna

Source: http://servantoftheservant-ananda.blogspot.in/2016/01/demystify-ones-self.html