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By the mercy of Their Lordships Sri Sri Jagannatha, Baladeva and Subhadra and His Divine Grace A.C. Bhaktivedanta Swami Prabhupada we had wonderful Lord Jagannatha Rathayatra in Canberra, Australia on 18 July 2015. The Hare Krishna (ISKCON) Canberra devotees along with local community members celebrated Rathayatra Festival seeking the blessings of Their Lordships. Fortunately 18 July 2015 coincided with this year’s actual date of Lord Jagannatha Rathayatra at Sri Ksetra Jagannatha Puri Dhama; especially this year marking the first Rath Yatra with Nabakalebara Deities at Jagannatha Puri. Please find below Rathayatra photos and videos.

Jai Jagannatha!! Srila Prabhupada ki jai!!

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By Bhakti Caru Swami

Hare Krsna,

So we were discussing about Srila Prabhupada, my experiences and associations with Prabhupada.

So from Mayapur Srila Prabhupada went to Bombay. The main reason for Prabhupada’s going to Bombay was a big Pandal program in Cross Maidan. In the main city of Bombay there is a large park called Cross Maidan. A program was arranged for Srila Prabhupada for three nights in Cross Maidan. When Prabhupada arrived in Bombay the devotees drove Srila Prabhupada to his quarters. In Bombay Prabhupada used to previously live, he had his quarters in one of the old buildings. Actually Bombay property had many apartment buildings and there were many tenants also. So Prabhupada used to live in one of the apartments, when he used to be in Bombay. So devotees drove Srila Prabhupada to his old apartment.

And Prabhupada asked what happened to his new apartment. And the devotees told that it was not ready at that time. Prabhupada said, ready or not he was going to stay there. And Prabhupada insisted. Now probably you have seen Prabhupada’s apartment in Bombay temple, the top floor of one of the towers is Srila Prabhupada’s apartment. Prabhupada just insisted on staying there now. The apartments were not ready. The lifts were not ready, and it was on the fifth floor. And the doors were not fixed and, it was, But Prabhupada just insisted he wanted to stay there.

And then Tamal Krishna Maharaj actually made, Prabhupada went up there and the work was still going on. The floors were not (inaudible). Prabhupada just insisted that he wanted to stay there. And then Tamal Krishna Maharaj suggested that since the program is in the city, Cross Maidan, maybe it is better for Prabhupada to stay in the city in somebody’s house.

He already phoned someone, one very important man in Bombay who had a big palatial building, I mean, not palatial building, he actually had a palace. He was like a king. His name was Bhogilal Patel. So first Tamal Krsna Maharaj contacted Bhogilal Patel but Bhogilal Patel was not in Bombay at that time. Finally it was arranged that Prabhupada will stay in Kartikeya Mahadevya’s house, another life member, who was very close to Srila Prabhupada and a very important person. He had a very beautiful apartment on the beachfront, sea-facing. It was very luxurious apartment buildings. And so arrangement was made that Prabhupada would stay there in Kartikeya Mahadevya’s house. So Prabhupada moved in there with a few of us. Three of us were there with Prabhupada, Tamal Krishna Maharaj, myself. At first NavaYogendra Maharaj, no NavaYogendra didn’t come yet. Bhavananda Maharaj joined after a few days. And so three of us moved in with Srila Prabhupada and myself, three of us, moved in that apartment. Kartikeya Mahadevya with his family moved out, he vacated the apartment for Srila Prabhupada and us. And he moved in, in the same complex in some other apartment. I think they had some relatives and the whole family moved in there.
So Prabhupada stayed in Kartikeya Mahadevya’s house for a few days and every evening Srila Prabhupada used to go to the program.
And this was a very successful program. There were thousands of people, used to participate, must have been about close to 10 000 people used to attend the program every night. And from that program I remember a few things, a few incidents that were very memorable.

One day, one evening Srila Prabhupada noticed that an Arab gentleman dressed up in Arabic attire, like the way the Arabs dress, long kurta, Al khanna they call it and then the head is covered with a ring on top, all white. So the man was standing there in the crowd. And Prabhupada sent one of his sannyasis to bring that man on the stage. He was a Muslim. Prabhupada brought him onto the stage. And Prabhupada started to have some exchange with him. And it turned out that that person was the Police Chief of Kuwait. He was the Chief of Police of Kuwait. He came to Bombay for some treatment and that evening was the first time he was allowed to go out of the hospital. He just came for a walk in that park, and he saw this gathering. And out of curiosity he just came there and Prabhupada just invites him onto the stage.

Prabhupada had some very sweet exchange with that person. Prabhupada noticed that that person had a set of beads in his hand. So Prabhupada asked him, ‘What is that? What do you do with that?’ So he said something like, he just fiddles around with that. And Prabhupada showed him his beads. He said, ‘I also have one.’ And then Prabhupada pointed out that these beads are meant for chanting the Holy Name of the Lord and keep count. And Prabhupada pointed out that, ‘Your beads also is meant for that. It is meant for chanting the name of Allah and keep count of that.’ And Prabhupada said that he didn’t have any bead bag or that sort of thing, it was some sort of stone kind of beads, a crystal. And then Prabhupada said that, ‘That is a very sacred thing and it must be kept in a sanctified way and that’s why we put it in a bead bag, so it does not become exposed to any unclean thing.’ And so in this way Prabhupada had very sweet exchange with this man.

And it was quite an impressive sight also that here is Srila Prabhupada, a big spiritual leader with his followers from all over the world spreading Krishna consciousness all over the world. And next to him there is this Arab gentleman, obviously a Muslim, sitting, Prabhupada invited him to come onto the stage. I think Prabhupada even asked him to speak but that man did not want to speak. He had some reservations because he was from Kuwait and from a Muslim country and he was the Chief of Police there so he didn’t want too much publicity also.

So that shows how broadminded Srila Prabhupada is. Just as I think, yesterday or the day, before in the offerings one of the devotees mentioned about the reporters in San Francisco, when asked about conflict, possible conflict between different religions. Prabhupada’s reply was, ‘No, all the religions are speaking about God. They are propagating the teachings of God, glory of God, so why should there be any conflict?’ But the conflict is due to misunderstanding or no understanding about God and all kinds of claims that my way is the only way. Then only the trouble starts. At some point you may have to say the our way is the way, because if the others are not in the name of God consciousness, if they speak all kinds of nonsense then somebody has to go and correct them. So that way there may be some conflict. But if all the religions are speaking about the Supreme Personality of Godhead then there is no possibility of conflict. This has been very clearly indicated time and time again by Srila Prabhupada through his actions.

I also remember once Prabhupada was having some discussion with some reporters. And they actually challenged Srila Prabhupada. No, I’m sorry they were actually, they were not reporters, they were Christian priests, Catholic priests. They asked Srila Prabhupada, ‘Why are you converting the Christians into Hindus?’ Prabhupada’s response was, ‘No, I am not converting Christians into Hindus or Muslims into Jews. I am simply making better Christians out of Christians, better Jews out of Jews and better Muslims out of Muslims, better Hindus out of Hindus. Prabhupada is situating them in their perfect identity. Jesus came and spoke. Who is a Christian? A true follower of Jesus Christ is a Christian. And what did Jesus preach? Jesus simply spoke about God, the Father. Who is God the Father? Are there many Fathers? Are there many God, the Fathers? There is only one God, the Father. So that God, the Father is Krsna. Who is Allah? Is there any difference between God, Allah, Krishna, Jehovah? So we have to understand that essential truth. If that essential truth is properly understood, then there cannot be any conflict between different religions.

Anyway this broadness has been very clearly indicated but at the same time Prabhupada also maintained a very strict understanding of Krishna. Like, at the beginning, when Prabhupada was establishing ISKCON, and he declared that the name of the institution will be The International Society for Krishna Consciousness. Then many actually suggested that better would be to call it The International Society for God Consciousness. But Prabhupada was adamant, ‘No, International Society for Krishna Consciousness.’ And there is reason that Srila Prabhupada did that. People may not understand Krishna, that Krishna is God. Prabhupada said, ‘I have come here to to make everybody understand that Krishna is God.’ That was Prabhupada’s mission, to make everybody understand that Krishna is God.

And many times Srila Prabhupada dealt with this issue. Sometimes especially when he was dealing with the Christians, Prabhupada used to ask that, ‘You speak about God? Who is God? What does He look like? Where does He stay? What does He do? So if you do not have any information about Him but if I have some information, if I provide the information then why shouldn’t you take it? You do not have any information. I have the information. So you have to accept that I know better than you. You are speaking about God but you do not have any understanding about God. You are speaking about God but you do not have any information about God. So why don’t you accept? Why don’t you take an honest stand? And accept that, “Okay, I don’t know about God and here is the information about God. Let me honestly accept it.” But instead you just keep on saying that, “My God is the only God.” But you don’t have any understanding of God. Who is your God? You just have the three letters, God. What does He look like? What does He do? Where does He live? No information. So if somebody comes and provides you some information, why don’t you accept it?’

So in that respect, Srila Prabhupada was very strong. That, ‘If you want to know about God, come to me. If you want to know about God, come to me. I can tell you what He looks like, what His name is, where He lives, what He does and I can even give you His phone number.’ So this is how Srila Prabhupada was very clearly and emphatically establishing Krishna Consciousness.

Anyway so another incidence in that program I remember that somebody in a rather challenging way he was asking, ‘Why don’t you worship Rama? Why you always worship only Krishna?.’ Prabhupada said, ‘No, we worship Rama also. Our understanding is Rama and Krishna is the same Supreme Personality of Godhead. When we are chanting Mahamantra, we are saying Hare Rama Hare Rama Rama Rama.’ And so the man was quite argumentative and Prabhupada became more and more upset the way the man was. And Prabhupada’s voice became louder and louder. And finally Prabhupada was screaming at him, although physically Prabhupada was quite weak at that time.

Prabhupada’s health condition was quite weak. When he used to come, actually when Prabhupada was in Mayapur, his health condition deteriorated considerably. Previously Prabhupada used to walk on his own. But in Mayapur, we had to kind of, hold Srila Prabhupada when he was walking. There was one way we used to hold Srila Prabhupada when he was walking. Prabhupada used to have his stick. He used to hold the stick with his right hand and we used to hold Prabhupada. With the right hand we used to hold him around his waist and with the left hand we used to hold him on his shoulder. And this is how we used to give him the support, when he used to go to bathroom, or any place. When he used to go down to give class or went to attend some programs in the temple, then Prabhupada was carried in a palanquin. There was a thing made, It was a chair made with handles and a few devotees used to carry Srila Prabhupada down the stairs and up the stairs.

So in Bombay other sannyasis, actually Tamal Krishna Maharaj and Bhavananda used to go beforehand to the program and then at some point Prabhupada and I used to go to the program. I used to assist Srila Prabhupada. So Prabhupada’s health condition was quite weak and Prabhupada was giving the class. And he used to sit there. He used to sit there quite hunched and weak with his physical frailty. But then as Prabhupada would start to speak, his body would become straight. And then finally Prabhupada was practically sitting at the edge of his seat, straight and erect as a bolt, and screaming with a pitch, at the top of his voice, chastising. And I remember, the people also became so upset with that man, they practically carried him and threw him out of the crowd.

So, sometimes Prabhupada in India especially, sometimes Prabhupada used to have this kind of confrontation with the people. It’s unfortunate that such a glorious country with such an inconceivable spiritual asset, that some people are just so adamant and unwilling to recognise the greatness of a saintly person like Srila Prabhupada. At times I lament that when Prabhupada was on this planet so few Indians recognised Srila Prabhupada’s greatness. Nowadays we hear so many people come and say, ‘Oh, I met Swamiji.’ If you met Swamiji, then why didn’t you come and help him? Why didn’t you surrender to him? You met Swamiji but what was the use of that meeting? Some bed bugs also met Srila Prabhupada. (Laughter) So anyway this is the misfortune that they couldn’t recognise Srila Prabhupada’s glory, Srila Prabhupada’s greatness and take advantage of that. Srila Prabhupada often used to have this.

Anyway I was just thinking Prabhupada used to go out in the morning walks. So in Bombay I heard Prabhupada used to go for morning walks. And those morning walks were very interesting. But I didn’t have the good fortune to go out with Srila Prabhupada on the morning walk because those days when Srila Prabhupada was in Bombay, he didn’t go out on a morning walk. That is because his health condition was so bad. But sometimes when Srila Prabhupada would go back after the program I would go with Srila Prabhupada and then he would lie down on his bed and I used to massage his feet.

One day Prabhupada was asking, ‘So how did you like my lecture?’ So I said, ‘Prabhupada it was very nice.’ And then Prabhupada said, ‘What was so nice about it?’ Then I related whatever I recalled. And Prabhupada was very pleased.

Then after the program was over, Prabhupada came back to Bombay temple, Juhu temple, and Prabhupada’s apartment was complete by now. Complete in the sense, yeah, more or less complete. Only the lift was not in full operation. The lift was used only when Srila Prabhupada had to use it, at the beginning. When we went down, and up, we went on foot, climbed the stairs on foot. And those days, so, just Tamal Krishna Maharaj and myself.

When Prabhupada was in Kartikeya Mahadevya’s house Prabhupada one day suggested that Upendra should be called. Prior to that Hari Sauri Prabhu was Prabhupada’s personal servant and Prabhupada appointed Hari Sauri Prabhu as the GBC of Australia. That’s what Prabhupada used to do, either the GBC used to be Prabhupada’s servants and secretaries or the servants used to be promoted, when at some point Prabhupada used to make them into, give them some service, important service, like make them GBC. So Hari Sauri Prabhu was serving Prabhupada and when Prabhupada was in Bombay, he made Hari Sauri Dasa GBC for Australia and so there was a need for someone to serve Srila Prabhupada and Upendra Prabhu was called in. He was probably in Fiji or some place of that kind. I don’t know where he was. I never met him before.

So one day, one fine morning he just arrived. He was very efficient, very competent servant of Srila Prabhupada. He left his body unfortunately. And he came. And so three of us were there, Tamal Krishna Maharaj, Upendra Prabhu and myself were serving Srila Prabhupada. I was kind of stand by. Although Prabhupada made me Secretary of Indian Affairs but I used to do whatever.

My day was something like: At 7 o’ clock I used to get all the newspapers, daily newspapers. Prabhupada wanted me to get the daily newspapers. And 7 o’ clock I would go to Srila Prabhupada with the newspapers. And I used to read the headlines. And if Prabhupada liked some interesting news, Prabhupada wanted me to read them. And I used to read them. And sometimes Prabhupada used to make comments.

Like, one day Prabhupada was telling me how degraded the Nehru family was. At that time Indira Gandhi, I think Indira Gandhi called a State of Emergency in India. So Prabhupada was telling how degraded that family was. Prabhupada knew the family from Allahabad. The Nehru family’s originally from Allahabad. Prabhupada also used to live in Allahabad. It seemed that he knew that family quite well. And that way Prabhupada pointed out that India’s situation was so bad that a person like Nehru as the leader of the nation, and then his daughter now is the leader of the nation. And at that time Sanjay Gandhi, Indira Gandhi’s son was making a lot of disturbance all over. And finally he died in a plane crash. Sometimes Prabhupada would make some interesting comments.

Then one day some very important people came to meet Srila Prabhupada. They were Sriman Narayan and Ram Krishna Bajraj. Sriman Narayan was the Governor of Madras and Ram Krishna Bajraj was the chairman of Bajraj Industry, a very big industry. They were brothers-in-law. And Bajraj’s sister was married to Sriman Narayan. So they were very fond of Srila Prabhupada. So one day they came to see Srila Prabhupada. When they saw that Srila Prabhupada’s health condition was not so good, they suggested that Prabhupada went to Rishikesh, on the bank of the Ganges. And they felt that this change of climate and going to the bank of the Ganges would be good for Prabhupada. Prabhupada also appreciated that proposal. He liked it. He told that he’d never been to Rishikesh before. And he liked the idea of being on the bank of the Ganges. So Ram Krishna Bajraj and Sriman Narayan made arrangements for Srila Prabhupada. They were very well connected. It was not their house but one of their acquaintance’s house. A house called Ganga Darshan, a very beautiful two-storey building right at the bank of the Ganges. It was arranged for Srila Prabhupada.

In the meantime when we were serving Srila Prabhupada, Prabhupada’s cook was Palika, one of our godsisters, American godsisters. She used to cook for Srila Prabhupada. And I used to serve Srila Prabhupada. She used to cook and then exactly at twelve o’ clock, I would take the prasadam plate to Srila Prabhupada. Prabhupada didn’t have much of an appetite. So he was hardly eating.

One day I saw that Prabhupada was not eating. He couldn’t eat. He was trying to eat. Actually what happened is, that day Palika was sick . So another godsister of ours was asked to cook for Srila Prabhupada. And when Prabhupada was eating, Prabhupada couldn’t eat. So I asked Srila Prabhupada, ‘Prabhupada, it was not? She didn’t cook properly? Prabhupada said, ‘No, she doesn’t know how to cook.’ And then I just spoke up. I said, ‘Srila Prabhupada, should I cook for you tomorrow?’ Prabhupada said, ‘Yes, you can try.’

And the next day Srila Prabhupada taught me how to cook some preparations. He just told me how to cook. He was having his massage. Upendra Prabhhu was giving him the massage and Prabhupada just asked me to get the vegetable and mustard oil, red chilli, turmeric. And then Prabhupada told me how to cut the vegetables, how to spice them. And I cooked, then I served. And Prabhupada ate quite well.
After serving Srila Prabhupada I was in the kitchen, cleaning the kitchen, cleaning the pots. So Upendra just came running to me. He said, ‘Hey, Prabhupada told me to taste the food. He liked it. He asked me to taste it.’ So I gave it to Upendra.

So that afternoon Tamal Krishna Maharaj when he went to Srila Prabhupada to read out the letters and take dictations from Srila Prabhupada, Prabhupada told Tamal Krishna Maharaj also how he liked my cooking. How well I cooked. So Tamal Krishna Maharaj also came and told me ‘Prabhupada really liked your cooking.’

Then the next morning I cooked. The next day I cooked. Prabhupada took a bite and he was very upset. He said, ‘You don’t have any standard. One day you cook nicely, I praise you and next day you are gone.’ So I was feeling very bad that I displeased Prabhupada. Then the next day I cooked, this time I was cooking very, very carefully not to make any mistake because I knew that if I made a mistake that day then I would lose my service of cooking for Srila Prabhupada. I mean, I used to actually really intensely desire that maybe I could cook for Srila Prabhupada some day. When Palika used to cook I used to try out some preparation. One day I cooked some kofta and served Srila Prabhupada. I didn’t tell him that I cooked. But Palika tasted that and she told me it was very nice. So in this way I was kind of, trying some different preparations.

Anyway when I cooked for Srila Prabhupada the next day and I cooked very very carefully, not to make any mistake. And then I served Srila Prabhupada. And when I saw that he was eating I got a little courage. So I asked Srila Prabhupada, ‘Prabhupada, is the cooking alright today?’ Prabhupada said, ‘Yes, today it is alright.’ That’s how I got the service to serve Srila Prabhupada. I cooked for Prabhupada.

And then Srila Prabhupada left for Rishikesh one day. We all flew from Bombay to Delhi, Tamal Krishna Maharaj, myself, Upendra Prabhu and Prabhupada. We stopped in Delhi for one night. And the next morning we drove to Rishikesh. Prabhupada stayed in Rishikesh for a few days and we used to have a lot of fun. Some other devotees were already there to make the arrangements. Like, Trivikrama Maharaj was there and Pramana Swami, Viraha Prakash. And Pradyumna Prabhu came. Pradyumna Prabhu was Prabhupada’s Sanskrit editor. So Prabhupada used to affectionately call him Panditji. Panditji means scholar, pandit.

So one day, it was an Ekadasi and we were not informed about it and some devotees broke the Ekadasi. So Prabhupada was very upset. And he said, What is the point of having Pandit with us if you can’t even tell us when is Ekadasi?’ So then Prabhupada said, ‘Okay, we broke the Ekadasi, so fast tomorrow.’ So Prabhupada told us to fast the next day.

Another person that was there, was Jadhubara Prabhu. He was shooting, filming Prabhupada’s activities. So in this way we were there. I don’t even remember for how many days we were there in Rishikesh. Time just, Our time was revolving just around Srila Prabhupada. Then from morning till night I was busy. Especially from morning till noon after Srila Prabhupada took prasad. I used to serve him also prasad.

Then one day Srila Prabhupada was upset with me because I couldn’t make the chapati properly. Then Prabhupada said he would come and show us how to make the chapati’s. He came to the kitchen and he rolled the chapati’s. Prabhupada was very particular about chapati’s, that the chapati must swell up fully. If the chapati didn’t swell up, didn’t puff up, then Prabhupada didn’t like it. And the chapati had to be hot. What I used to do is, Prabhupada hardly used to take any rice. So I would serve the prasad with one chapati. Serve the plate, bring the plate to Srila Prabhupada. Then after serving Srila Prabhupada I used to just go run back to the kitchen, and roll another chapati and then bring that. So this is how I used to just make fresh chapati. And if one chapati didn’t come out alright then I was in trouble, because the time it used to take for Srila Prabhupada to eat one chapati, the same time it used to take for me to make one chapati. (laughter)

So one day the weather turned very, very severe, there was a very heavy storm and there was torrents of rain. And as a result of that storm, the electricity got disrupted, electric supply got disrupted. Some poles got uprooted. Those days in India, in that area, the electric cables were actually supported by some wooden poles, not even metallic poles. There was no electricity and the whole day it was raining, there was ghastly wind. I remember there was such sound, such a heavy sound of the wind blowing. And Prabhupada was feeling very uneasy. So that night I was attending Srila Prabhupada. Prabhupada just called me and told me that the time has come for him to leave his body and he wanted to leave his body in Vrindavana. So we must take him to Vrindavana immediately. So I ran downstairs and woke up Tamal Krisha Maharaj and told him what Prabhupada said. And Tamal Krishna Maharaj also ran upstairs and Prabhupada told him the same thing. ‘The time has come for me to leave my body. I want to leave my body in Vrindavana. So please take me to Vrindavana immediately.’

So that night only we packed everything. Initially we thought that we would take Srila Prabhupada by train, because the train ride was relatively more comfortable than car ride. And in the train Prabhupada could also lie down. So Tamal Krishna Maharaj and I went to the railway station thinking that we will arrange, we will reserve some seats in the first class compartment and take Prabhupada in that way. But what to speak of one full compartment, there was not a single seat available in first class.

So we gave up our plan and we came back. And we arranged to take Srila Prabhupada by car. So that night Srila Prabhupada stayed in Delhi, stopped in Delhi and next morning Prabhupada left for Vrindavana. And in Vrindavana the devotees didn’t know that Prabhupada was coming back. And all of a sudden they got the news that Prabhupada was coming, so they became very, very excited. There were many devotees in Vrindavana at that time. So Prabhupada just arrived and they were so ecstatic that Prabhupada came.

So Prabhupada’s coming was always a very exciting affair. Devotees often used to speak also, ‘Prabhupada is coming. Prabhupada is coming.’ Prabhupada’s coming was always a very very exciting and interesting affair. So I could see that. Devotees were waiting for Srila Prabhupada. When Prabhupada came they were so ecstatic. They were taken to the temple room, followed Srila Prabhupada to the temple room and had an ecstatic kirtana. Prabhupada greeted the Deities. And then after that Srila Prabhupada went to his quarters. All the devotees followed him. And when Srila Prabhupada went to his quarters and devotees, Prabhupada sat on his vyasasana, all the devotees sat there.

And Prabhupada broke the news why he came to Vrindavana. And their ecstacy of the devotees immediately turned into agony. The devotees were so bright with excitement but then as soon as they received the news that Prabhupada came to leave his body, tears just came streaming down their eyes. Seeing that Prabhupada started to console them. He started to tell them that how, he quoted that verse, dehino ‘smin yatha dehe. And he elaborated that this is our situation in this material nature, dehino ‘smin yatha dehe kaumaram yauvanam jara. The body is changing. And tatha dehantara praptir, there will be a time when we have to change the body, dehantara, transmigrate the body. And dhiras tatra na muhyati, a person who is situated in proper knowledge, he doesn’t become affected by that, he doesn’t become bewildered by that.

And then Srila Prabhupada, when everybody left, Prabhupada told me, ‘From now on you don’t cook for me and you don’t force me to eat.’ And then he said, ‘What’s the use? What’s the point in eating when there is no appetite.’ So it came to me just like a final ultimatum. Prabhupada is saying, ‘Don’t cook for me.’ And I felt that now Prabhupada is going to prepare himself to leave his body just by fasting. I thought of Pariksit Maharaj, the way he just sat down and stopped eating. So I immediately went and told Tamal Krishna Maharaj. He also felt so frustrated and said, ‘What to do now?’ He doesn’t know. ‘He is just going to stop eating.’ There was nothing that we could actually do.

In the meantime the news spread about Srila Prabhupada’s condition and devotees started to come in from different parts of the world. They had a meeting and then they decided that we cannot now, we cannot let Srila Prabhupada go. We just like a bunch of children and if Srila Prabhupada leaves then we will become orphans. And Srila Prabhupada is a pure devotee of Krishna, so if Prabhupada wanted, then Krishna will fulfill Prabhupada’s desire.

So with that, the devotees approached Srila Prabhupada, went, After the meeting they all walked into Srila Prabhupada’s room. And Kirtananda Swami, as the spokesperson of all the devotees, he presented. I was not there for the meeting, I was (unclear) with Srila Prabhupada. Kirtananda Swami and all the devotees came. So Kirtananda Swami started to tell Srila Prabhupada how we are like a bunch of children and if Srila Prabhupada left, then what would happen to our spiritual life? And we will become orphans (unclear) will we know how to face that situation in Srila Prabhupada’s absence? Then Prabhupada changed his mind and Prabhupada said, ‘If you all so desire then I’ll stay.’ Then everybody became so ecstatic. Prabhupada decided to stay. So I will stop now.

Because Srila Prabhupada is always with us. Prabhupada never left. Srila Prabhupada is with us. He gave us the assurance that he would always stay.

Yes, Syamalal Prabhu?

HG Syamalal Prabhu: Maharaj, you didn’t give that, Rishikesh in Vrindavan, when Prabhupada said that he wants to give you sannyasa.

HH Bhakti Caru Maharaj: Oh.

HG Syamalal Prabhu: That part is important for your disciples and (inaudible).

HH Bhakti Caru Maharaj: It was in Vrindavana, Prabhupada, when he came to Vrindavana from Rishikesh, one day Prabhupada decided to give sannyasa to two persons, Bhakti Caitanya and Bhakti Prema. Bhakti Prema was already a sannyasi. He was translating Prabhupada’s books in Hindi. He was a Mayavadi but by coming in contact with Srila Prabhupada, he became somewhat of a devotee. His name was Prema Yogi and Bhakti Caitanya was Caitanya Guru He was a GBC member. So Prabhupada was to give them sannyasa and at that time Prabhupada decided to give me also sannyasa.

So all of a sudden I got to know that Prabhhupada decided to give me sannyasa. When the news got around there was some objection. Some leading devotees felt that I was too young to be get sannyasa, I was too new in the movement. Because it was just a few months I was in the movement. I got first and second initiation during Gaura Purnima only about two and a half months ago. So they were opposed to the idea. They first told me that I shouldn’t take sannyasa. I said, ‘Fine.’ But at the same time I was feeling a little bad also. But I just didn’t say anything. Some of them even told me about the procedure, which is you have to wait for ten years to get sannyasa.

But then I was cooking for Srila Prabhupada in the kitchen. Then Tamal Krishna Maharaj and Bhavananda Maharaj came to me. And Tamal Krishna Maharaj broke the news that Prabhupada decided to give me sannyasa. And he told that they went to tell Prabhupada not to give me sannyasa, but Prabhupada over-ruled their objection.

And I was cooking for Srila Prabhupada and I was going to get sannyasa the next day. So I cooked. I served. And after serving Srila Prabhupada I went to Loi bazaar to buy the bamboo sticks and cloth and everything. Pramana Swami actually helped me wrap the danda. And the next morning I got sannyasa. And right after sannyasa I went to the kitchen to cook for Srila Prabhupada (laughter). And, Ya. It was very sudden. All of a sudden, Srila Prabhupada decided that he would give me sannyasa.

HG Syamalal Prabhu: It is our great fortune to have you in (inaudible) the South African devotees. Srila Prabhupada had so much of love for Bhakti Caru Maharaj. And my first time I was watching him. I used to be travelling with some of the macho devotees in ISKCON. ? Gargamuni and like that.

But I have seen Bhakta Kishor to become Kesava Gopinath within a very short time. He was working very very wonderfully in serving the mission of Srila Prabhupada. Whatever the service was given, taken very seriously. And sometimes I used to watch. Maharaj used to come to Calcutta from Mayapur. Whatever service, whether it was printing or buying raw materials for the construction, but every midday, I used to see him, he used to come, have his bath. He’s very brahminical from the day one. He had that quality of the brahminical. So Srila Prabhupada as a trikalagya, who could see past, present and future of his followers, recognised that person, how important to have him. And he is our spiritual leader. And everybody in the world of ISKCON respects him on that. Not only philosophically, his presence, physical presence and that way he presents, talks to the devotees. The devotees love that art. I’m one of them. Please bless me, Maharaj.

HH Bhakti Caru Maharaj: Hare Krishna.

HG Syamalal Prabhu: You have so much mercy to distribute.

HH Bhakti Caru Maharaj: Syamalal Prabhu has always been a very big devotee. As he said when I was just Bhakta Kishor, Syamalal Prabhu was a big preacher of ISKCON. Syamalal Prabhu also served with such dedication and often I consider the greatness of Syamalal Prabhu. He just kept on serving. He never really aspired for position or things. Often I wonder it’s fortunate that Prabhupada gave me sannyasa. By giving me sannyasa Prabhupada actually closed the door behind me. I had nowhere to go. I had to stay in ISKCON. But Syamalal Prabhu in a simple but humble way is just continuing to serve. He had always been the biggest preacher of ISKCON. (Applause) He opened so many new fields. When I say biggest preacher, he is also one of the biggest collectors. (Applause) That way I can recall, another person, who was a very big preacher in ISKCON all along and big collector, is Giriraj Maharaj. (Applause) When I was thinking of Bombay situation, Giriraj Maharaj was the leader of Bombay. And Prabhupada had so much confidence in him. I remember when Prabhupada was forming different trusts. In all the trusts, Prabhupada mentioned Giriraj Maharaj. And from that I could understand that how much trust Srila Prabhupada had for Giriraj Maharaj. In every trust he’s put Giriraj Maharaj and Tamal Krishna Maharaj. These two personalities are there in all the trusts by Srila Prabhupada.

And about my coming to South Africa, actually Syamalal Prabhu is the person who brought me to South Africa. (Applause) I never thought of coming to South Africa. Because my passport, As soon as I open my passport it had a very clear writing. It said, ‘Valid for all countries except for South Africa.’ So just seeing that I always used to think that that is one country I’ll never be able to go. And then in ’89, there was some problems in South Africa. And that year I was the Chairman of the GBC. So I was in Belgium at that time. I received a phonecall from Syamalal Prabhu. For years I didn’t hear from him. Last I saw Syamalal Prabhu was in mid-eighties when Syamalal Prabhu was in London. I remember Syamalal Prabhu had a Volvo car, fancy-looking car. And he used to go from morning till evening preaching.

HG Syamalal Prabhu: Actually that was late 70’s.

HH Bhakti Caru Maharaj: Late 70’s? Which year did you come to South Africa?

HG Syamalal Prabhu: I came in 1982, in January.

HH Bhakti Caru Maharaj: Okay. so it must be ’80, ’81.

HG Syamalal Prabhu: ’79.

HH Bhakti Caru Maharaj: You left in ’79?

HG Syamalal Prabhu: I left in ’80.

HH Bhakti Caru Maharaj: Okay. Anyway, something like that.

So Syamalal Prabhu was a big life-member maker. And he was not only a life member maker, Syamalal Prabhu used to take care of all of life members, preaching to them. He is the one devotee who made life members and then took care of them. This culture is practically lost in ISKCON today. Like we make life members but we don’t cultivate them, don’t take care of them.

Anyway, so Syamalal Prabhu, that was for about 8, 9 years I didn’t hear from him, because he got lost in South Africa actually. So I got a phone call from Syamalal Prabhu. And he wanted me to come to South Africa. I said that I can’t come to South Africa because my passport won’t allow me. He said, ‘Don’t worry. I will make all the arrangements.’ And in the meantime that year during the Gaura Purnima festival, Sri Hari and Tribhanga, I got to meet three, four of you. That was in ’89, March, Gaura Purnima. And they invited me to also come, but I never took it that seriously. They kind of came and met me, and spoke about South Africa. But Syamalal Prabhu, he just made the arrangements for me to come. And I came. And I used to know the Consul, Indian Consul of Switzerland at that time, one Mr Kumar. And I spoke to him and asked him whether I could go to South Africa. He said, ‘Please don’t do that. Please don’t go.’ He warned me that if the government finds out that I went to South Africa, they may revoke my passport. So I was even more worried. But Syamalal Prabhu just kept on insisting. He said, ‘No, there won’t be any stamp on your passport. The visa will be separate. You have to collect the visa when you come to South Africa. In the airport your visa will be there. They will stamp on the paper. He gave me the whole procedure. So, and I came. And I feel very fortunate that I came. And Syamalal Prabhu created that good fortune. It’s undoubtedly, it’s one of the most beautiful countries with most beautiful devotees. Not many places in the world has such wonderful congregation, collection of devotees.

HG Syamalal Prabhu: I remember that you all of sudden you decided the date you wanted to come. That’s the slot you had only, otherwise you can’t make it. It was so short that I called up Pretoria. South African Home Affairs. And I spoke to Mrs van der Merwe and I said, ‘Mrs So-and-So, two months ago I applied for Mr. So-and-So’s visa and I didn’t hear from you. And he’s ready to fly tomorrow and what are you going to do about it?’ ‘Oh! Okay, we’ll give you the visa.’ I said, ‘No. Make sure the visa is ready waiting for him at Counter number 6.’ I still remember that I that I told you, ‘You go and collect at Counter number 6. Your visa will be ready.’

HH Bhakti Caru Maharaj: Thank you. Hare Krishna.

HG Syamalal Prabhu: And we are so fortunate. It’s not that I have done. It is Srila Prabhupada wanted you to be here. (Applause). The situation was (inaudible) And so also until today Maharaj comes here and we are also together in Spain.

HH Bhakti Caru Maharaj: He took me to Spain also ! (Laughter)

HG Syamalal Prabhu: Thank you, Maharaj. Your blessings we always look forward to.

HH Bhakti Caru Maharaj: Hare Krishna.

HG Syamalal Prabhu: Hare Krishna.

Prabhu: Hare Krishna, Guru Maharaj. Some time ago HG Hari Sauri Prabhu on his visit to South Africa and he was speaking about his diaries. And then I had a chance to speak to him. And he told me there is a gap between the notes of the diaries he took and the time of departing of Prabhupada. Then Tamal Krishna Maharaj started the diaries. And it seems as though after listening today, there is quite a big gap. You are one of the few persons around who can give us all that information in telling the stories. So this is a humble request to give it to us sometimes.

HH Bhakti Caru Maharaj: I’m giving it to you. (laughter)

Prabhu: (inaudible) …You will speak it and somebody will write it. Thank you, Guru Maharaj.

HH Bhakti Caru Maharaj: Hare Krishna. Yes?

Mataji: Maharaj, You served Prabhupada so much by cooking for him. What was his favourate sabji?

HH Bhakti Caru Maharaj: Prabhupada liked eveything that was cooked nicely.

Mataji: But I am sure he liked something.

HH Bhakti Caru Maharaj: One preparation that Prabhupada taught me, he was taking. Two things Prabhupada took rather quite continuously for some time. One thing is called Paati Charchari. The first preparation that Prabhupada taught me. It is made with potatoes and parval. Do you know Parval? Do you get parval here? Parval is something like tindora (= ghilora). You get tindora’s here. Like yesterday Bhagavati made some preparation with tindora for me. But do you get parval here? Parval is something like tindora’s elder brother. (laughter).

Anyway so Prabhupada showed me how to make that. Like, you cut the, not take the skin off but take the outer coating of the skin by rubbing it with the back of the knife, not the sharp side but the blunt side. You rub it so the outer [thing?] [layer?] comes out And then you cut it in dices, about ¾ inch round and then the potatoes are also cut in the same size, about ¾ inch cubed. And then Prabhupada asked me to put a lot of turmeric. And then he asked me to break the red chillies in the size of about ¾ inch and put a lot of chillies, a lot of turmeric, a lot of red chillie. Then Prabhupada asked me to bring the can of mustard oil. That mustard oil was not meant for cooking. That mustard oil we were carrying for Prabhupada from Calcutta for his massage, (laughter) and he asked me to bring that container. And he asked me to put a lot of mustard oil. I poured. And I thought I’d poured a lot and still Prabhupada didn’t say anything. So I thought maybe Prabhupada was not watching. So I tilted the tin back and stopped pouring. Then Prabhupada shouted at me, ‘Why did you stop pouring?! Keep pouring!’ (laughter) So I kept pouring and then finally Prabhupada said, ‘Okay.’ And then he told me to put water, just to cover the vegetables. So that it’s just submerged, the vegetables. And then, put salt and then he asked me to put it on the fire. Then he said that the water will evaporate. The bottom of the thing will start to burn, making a sound like ‘chat, chat, chat, chat’. And the white steam will start coming out from the pot. So at that time you take it off the fire and cool it for some time. And then scrape it from the bottom. Actually what happens, a lot of turmeric settles at the bottom, making a layer. And the water is dried out and so now it is only oil that is there. It burns but it doesn’t burn. It actually starts to fry it. It burns a little but it creates a crust. So when you scrape it from the bottom, the crust actually breaks and so Prabhupada taught me to cook that. And Prabhupada liked it. Prabhupada liked it so much that for days together I was cooking that same, Prabhupada asked me to cook that. Every morning I used to go to Srila Prabhupada and ask Srila Prabhupada what I should cook. And practically every day Prabhupada told me to cook Paati Charchari.

So Tamal Krishna Maharaj became quite worried that Prabhupada was eating mustard oil so much. So he tried to persuade Prabhupada not to take it. But then Prabhupada was quite insistent. So then Tamal Krishna Maharaj requested Prabhupada that at least cook it with ghee, not with mustard oil. And then Prabhupada agreed. And from that time on we started to make it with ghee. Lot of ghee, lot of chilli, lot of turmeric. So that is one preparation that Prabhupada (inaudible) quite a lot.

And once in Rishikesh, Prabhupada asked me to cook that preparation. And Prabhupada’s stomach was not very good at that time. So I thought it won’t be proper to put so much chilli. So I didn’t put the chilli. I put one or two pieces. And when I served Prabhupada, Prabhupada was very upset with me. He just kept on telling me that, ‘I personally taught you something, and you forgot? I personally taught you and you forgot? How can you forget when I personally taught you?’ And this way for two days, each time whenever I went to Srila Prabhupada, he blasted me. (laughter) And then on the third day, when the blasting was not that heavy, so then I told Srila Prabhupada that I didn’t actually forget. I deliberately didn’t put the chilli thinking that his stomach was not very good. Then Prabhupada said, ‘Then why didn’t you tell me all this?’ (laughter)
Then Prabhupada told me that when you put a lot of ghee, you should put a lot of chilli because the chilli and the ghee counteract each other. Both are hot but when you put a lot of chilli into a lot of ghee, they counteract each other in effect. So you going to cook it? (laughter) Okay.

Another preparation that Prabhupada taught me was, you take pumpkin, radish, eggplant and bitter melon. You cut them in about 1/2inch pieces and put a little chaunce and cut ginger and chaunce then you put the vegetables.You just stir it up a little bit, fry it a little bit. And then you put spinach and you cook it. The water comes out from the spinach and with that water the vegetables get cooked. And then before you take it out of the fire, you just put paste of ginger and paste of cumin, you add it with water and pour that water in that. That preparation also Prabhupada liked it very much. When he taught me this preparation, then for many days Prabhupada used to take this preparation every day.

Okay. Thank you very much. All glories to Srila Prabhupada.

Mataji: Maharaj, is (inaudible) radish long one (inaudible) ?
HH Bhakti Caru Maharaj: Long white radish.

1.29.40mins

—————————-
HH Bhakti Caru Swami – Sunday Morning, 10 Jan 2010 South African Retreat, Drakensberg,
Transcribed by Haripriya Devi Dasi
Editing : Ramananda Raya Dasa

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By Chaitanya Charana Dasa

Four points to consider regarding Lord Krishna’s characterization of life in the material world.

After teaching a university seminar, I was asked questions I had myself raised when I first encountered the philosophy of Krishna consciousness: “Why is the Vedic philosophy so pessimistic? When the world offers both pleasures and pains, why does the Bhagavad-gita call the world a place of misery?”

Over my decade and a half of practicing and sharing Krishna consciousness, I have been preparing and refining the answer to these questions. Here’s my short four-point answer:

• The Bhagavad-gita is not pessimistic, but realistic; the reality is that the pleasure-pain balance of the world is tilted heavily toward the pain side.

• Even if we still consider the Gita philosophy pessimistic, that pessimism is only initial, not final. In its conclusion, the Gita offers a supremely optimistic message.

• Even the best worldly optimism pales and fails in front of the longing of our heart, a longing fulfilled only by the vision of reality offered by the Gita.

• The Gita doesn’t teach us to reject this world for the spiritual world, but to harmonize this world with the spiritual world.

Let’s look at these points systematically.

DIVE into Misery

We can get insight into the pleasure-pain balance of the world by examining the pleasure-pain balance of our body, through which we primarily experience the world. For this discussion, I’ll use the acronym DIVE.

Duration: The pleasures the body can give us, such as in eating or mating, last only for a few minutes. However, the pains the body can give us, such as chronic back problems or arthritis or cancer, can last for years.

Intensity: The body is far more pain-sensitive than pleasure-sensitive. If we are lying comfortably on a bed, being massaged by soothing, soft hands, one pinprick in one part of the body will bring an intensity of pain that exceeds the intensity of the pleasure experienced in all other parts of the body.

Variety: The ways in which the body can give us pleasure are few, whereas the ways in which it can give us pain are many, even innumerable. The eyes can give us pleasure primarily by seeing attractive objects, but they can give us pain by being hit, pierced, or gouged, or by becoming inflamed, infected, or blinded by a myriad variety of diseases.

Extent: A few bodily parts can give us pleasure, primarily the sensory organs like the eyes, ears, and skin, whereas many – nay, all – the bodily parts can give us pain. Except in a general way by contributing to a healthy body, none of the internal organs like the kidney or liver or spine can give us pleasure, yet all of them can give us excruciating pain by becoming diseased in numerous ways.

This analysis shows that the body’s pleasure-pain balance, and by extension the world’s pleasure-pain balance, is tilted heavily toward the pain side. That’s why, with unsentimental candor, the Srimad-Bhagavatam (7.9.25) declares the material body to be ashesha-rujam virohah, the breeding place for unlimited diseases and miseries, and the Bhagavad-gita (8.15) declares the material world to be duhkhalayam ashashvatam, a place of misery where the little happiness we may achieve by our most optimistic attitudes and actions is stripped away due to its inescapably temporary nature.

When the Worst Takes Us to the Best

The Bhagavad-gita’s essential message, though, is not pessimistic, but optimistic. It points us to the eternal spiritual world, where we as indestructible souls can reclaim our destiny of everlasting happiness. To ensure that we don’t miss out on that glorious destiny due to the futile hope for happiness in this world, it candidly proclaims the true nature of this world as a place of misery. Here’s an analogy to understand this strategy.

Consider a person diagnosed with a serious cancer that is curable, but only through rigorous chemotherapy. The patient may initially flinch when told about the severe treatment, but may become ready for the treatment when clearly told about the two choices: an excruciating, gradual, inevitable death, or a demanding treatment that leads to recovery. When faced with a grave problem, the way to the best-case result often begins by having a hard look at the worst-case scenario.

The Vedic texts apply this same principle to our current material existence. They explain that presently all of us are diseased; we are eternal souls afflicted with amnesia. Though we are entitled to a blissful, everlasting life in devotional service to God, due to misidentifying with our temporary material bodies we have to suffer unnecessarily the miseries of old age, disease, death, and rebirth – again and again. The “bright” side of life – the enjoyment of worldly pleasures – blinds us to these harsh facts of life and fills us with the hopeless hope that some temporary adjustments within our material existence will free us from suffering. Thus, the “bright” side of life perpetuates our dark, diseased existence.

Most of us get so caught up with pursuing the “bright” side of life that we forget or neglect its miseries and so lose the opportunity to cure ourselves. Curing ourselves requires a spiritual therapy wherein we expose ourselves to spiritual God-centered stimuli like the holy names, the saintly devotees, the sacred scriptures, the beautiful deities, and the sanctified remnants of food offered to God (prasada). Unlike chemotherapy, which is painful from beginning to end, this spiritual therapy seems to be painful in the beginning, but turns out to be joyful after a little practice (Gita 18.37). In fact, the therapy if practiced in the association of caring and competent devotee guides can be joyful right from the beginning. However, experiencing that joy requires committed and sustained practice, a price that most of us are highly reluctant to pay. Therefore, the Vedic texts offer us an unsentimental, uncompromising look at the two options before us: miseries throughout life that are repeated for many future lives, or a devotional therapy that requires commitment now but restores us to our eternal, blissful, natural life. When we’re faced with these facts, our reluctance to take up the spiritual therapy evaporates, and thus the door to eternal life opens.

This profoundly wise Vedic strategy is evident in the progressive flow of the Bhagavad-gita: It initially declares this world to be an unchangeably miserable place and eventually reveals the potential within each one of us to attain divine happiness. Thus, the initial pessimism of Vedic philosophy is the essential beginning that leads to its ultimate optimism.

Don’t Underestimate Reality

Talk of the spiritual world may invite the question “Isn’t this longing for another world filled with happiness an attempt to escape from reality?”

Yes, spiritual life is an attempt to escape – not from reality, but to reality.

Let us objectively examine what people consider real life. It is the life of perpetual struggle from the womb to the tomb. It is a struggle against backbreaking pressure – sometimes literally, such as under the weight of schoolbags, and always figuratively. We struggle against the pressure of others’ expectations, against cutthroat competition for employment, against family disharmony and hot and cold domestic wars, against the aging body, and ultimately against the death sentence inherent in our mortal bodies. Amidst all these struggles, we busy ourselves in complicated versions of the animalistic pursuits of eating, sleeping, mating, and defending. The uncertainty of success in these pursuits stresses us constantly, and the hope for getting some success is what we call optimism. But we can’t wish away the illnesses, aging, and death of our body. Even when distresses don’t overwhelm us, our life gets so boring that more patients visit psychiatrists because of boredom than because of distress. Even the most optimistic attitude can do little to change this unpalatable but undeniable ground reality: the miserable nature of material existence.

How have we defined as real life a life so inane, so pointless, so disappointing, so deadening? How have we been deceived into accepting as real such a pathetically low estimation of our human potential? Let’s understand with an analogy.

When people desire to play a virtual-reality video game, that desire divorces them from the reality of their identity and propels them into an illusory cyber-world where they experience artificial emotions by misidentifying with a video-game character. Similarly, the Bhagavad-gita (13.22) describes that when we desire to enjoy material things, that desire divorces us from the reality of our spiritual identity and propels us into the illusory material world, where we experience artificial emotions due to misidentifying with our material bodies. However, unlike a video game, our material misidentification is neither casual nor pleasant; it gives us insignificant pleasure and significant pain.

When, by good fortune, we somehow realize this flawed and doomed nature of our illusory pursuit, that realization awakens within us the desire to end our divorce from reality. And the more we give up illusory pleasure and the hyper-illusory optimism that keeps us glued to the pursuit of that illusory pleasure, the more we regain our rightful real happiness in spiritual love for God.

Our real life – our eternal life in the spiritual world – is far more dignified than the indignities our bodies subject us to, far more graceful than the disgraces the world buffets us with. Our real life is the life of spirit, the life of freedom, the life of joy, the life of eternity. The Bhagavad-gita proclaims that our real life is beyond the life of this miserable, material world. Our real life fulfills our innate longing for immortality. Therein, our intrinsic longing for love is eternally and completely fulfilled by reposing it in the all-attractive all-loving eternal Supreme Person, God, Krishna. That life of love is our real life, not our present ugly and unfortunate caricature of life we mistakenly label as real life.

The Harmony of the Here and the Hereafter

That’s why the Gita (8.15) urges us to return from the material world where we presently live to the spiritual world where we belong. Despite this apparent rejection of the here in favor of the hereafter, the Gita (18.78) concludes by an assurance of success in the here. This demonstrates the Gita’s message of connection, not rejection: the connection of the here with the hereafter, not the rejection of the here for the hereafter. Indeed, the Gita declares that the here is also the kingdom of God (5.29), which Krishna cares about so much that He descends here repeatedly (4.7) to reestablish the virtuous order (4.8) that will help people reach the spiritual world (4.9). The Gita (11.32–33) further indicates that by acting responsibly in service to God in the here, we can assist Him in preserving and promoting the order here.

If we care only for the here, we will become attached to the here and blinded to the hereafter, thus depriving ourselves of our right to eternal happiness. If we care only for the hereafter, we will become apathetic and irresponsible about the here, thus failing to play our part in Krishna’s plan to preserve order in the here.

By keeping in mind the beauty, the glory, and the eternality of the spiritual world, we can immunize ourselves against being enamored by the fleeting pleasures and the deluding promises of this world. By keeping in mind the role of the material world as the arena that shapes us for attaining the spiritual world, we can face the challenges of this world with determination and wisdom. That’s why the Gita (8.7) exhorts us to a dynamic balance between the here and the hereafter: Aspire wholeheartedly for the spiritual world and act responsibly in this one.

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Rath Yatra in Kisumu – Kenya






By Dwarka Vasini Devi Dasi

The Lake shore city of Kenya –Kisumu, celebrated its annual Rath Yatra on the 18th of July, coinciding with the Puri Rath Yatra, and IDD- UL-FTR. Taking advantage of the auspicious date, the Kisumu devotees organized the festival in less than a week.

127 devotees travelled from the capital city Nairobi covering a total distance of approx.355kms to participate in the event. Kisumu devotees are known for their hospitality and very delicious Prasadam that was served three times a day at the temple premises to everyone who was present days before the festival started and after as well.

Unlike other years, ISKCON KISUMU changed the Rath Yatra route this year, making it longer so that the Their Lordships Jagannatha, Baladeva and Subhdra would get to go to every part of the city.

Starting from the temple the Yatra took off with loud Kirtan and dancing heading towards the city center, passing through inquisitive onlookers who were handed BBTAfrica pamphlets and Srila Prabhupada’s books. To the surprise of the devotees, most wananchi (members of public) were very enthusiastic in getting the books and asked for more copies. A total of250 books were distributed along with 500 pamphlets which covered various topics from Karma, Reincarnation, vegetarianism and chanting the Holy names.

As the country was celebrating IDD- UL-FTR, most shops and businesses were closed in the city centre but there were crowds of people on both sides watching the festival from the streets.

Kisumu port was founded in 1901 as the main inland terminal of the Uganda Railways and named Port Florence. Although trade stagnated in the 1980s and 1990s, it is again growing around oil exports. Kisumu literally means a place of barter trade “sumo”.

Having a small congregation, ISKCON Kisumu has friendly ties with other Hindu temples like the Swaminarayan, Sikhs e.t.c. When the festival passed through the other temples, the congregation members of the particular temple showered flowers on the deities as well as devotees and cheered them on, while others joined the devotees in pulling the Lords Chariot.

The festival covered a distance of 7kms, and took approximately 5hours to reach its destination, which was also the point of start ISKCON Kisumu temple, where a very lavish Prasadam was served to everyone, while kirtana continued in the temple hall in front of the beautiful deities Sri Sri Radha Madana Mohana.

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Hare Krishna Esteemed Devotees,

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

The Fillmore Jazz Festival of San Francisco is the biggest free jazz festival on the West Coast attracting a variety of jazz enthusiasts from all over the state of California. Interestingly enough, the theme of the jazz festival this year was, rediscovery. The Weekend Sankirtana Warriors of ISV joyfully went out on book distribution with the single-pointed purpose of helping one and all rediscover their soul.

The results were tremendous and the lives of so many hundreds were changed never to be the same again. People from every nationality, religion, and class took interest in the Bhagavad-Gita, welcoming the wonderful wisdom of the Gita supplemented by the soul-stirring revolutionary purports of Srila Prabhupada into their lives. Watch this video to experience the joyous event:

As the North American Sankirtana, by the mercy of Lord Chaitanya and Srila Prabhupada, we have achieved and smashed our ever-increasing goals over the past three years. This years goal is exceptional and gives each and every member of the wonderful opportunity of contributing to these high goals by going out on book distribution every week.

The goals for 2015 are:

– Increase the BBT Remittance by 10%
– Distribute at least 500 Chaitanya Caritamrita Sets
– Distribute at least 1378 Srimad Bhagavatam Sets

“Distribute Books, Distribute Books, Distribute Books!”

Your servants,
Priya Kishori Devi Dasi on behalf of Team ISV Weekend Warriors

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By Urmila Devi Dasi

Quotations from Srimad-Bhagavatam and from the commentary (“purports”) on the Srimad-Bhagavatam by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada describe how the universe is created and destroyed.

Compiler’s note: The text is straight quotes. In one or two places I adjusted the grammar for clarity in the context of this compilation. Brackets indicate words added for clarity or to allow for the flow of the text. Srimad-Bhagavatam references have been abbreviated as
Lord Vishnu and Lakshmi in Vaikuntha

Beyond the material sky, further than we can see with our eyes and beyond the . . . universe, there is . . . an unlimited span of spiritual sky generally known as the brahmajyoti. Within this effulgence there are innumerable spiritual planets, and they are known as the Vaikuntha planets. Each and every Vaikuntha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Vishnu. These inhabitants are . . . persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease. (Bhag. 1.14.35–36, Purport) In those planets there is no difference between the body and the soul, nor is there any influence of time as we experience it in the material world. (Bhag. 2.5.39, Purport)

Maha-Vishnu Generates the Universes in the Causal Ocean

In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Maha-Vishnu, lies down within the water of the mahat-tattva. . . . While Maha-Vishnu sleeps within the water, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the water. They stay only during the breathing period of Maha-Vishnu. (Bhag. 2.5.33, Purport)

This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. . . . Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called maya, or illusion… because the living beings under the clutches of maya are not factually enjoyers, although they think that they are. (Bhag. 2.6.42, Purport)

Garbhodakashayi Vishnu and the Goddess of Fortune, Lakshmi Devi

In each and every universal globe, the same Maha-Vishnu enters again as Garbhodakashayi Vshnu and lies there on the serpentlike Sesha incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahma, the lord of the universe, is born. (Bhag. 2.5.33, Purport)

Brahma . . . is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and … downwards from the earthly planetary system there are seven lower planetary systems. (Bhag. 1.3.2, Purport)

The Wheel of Time

This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present, and future of material time is experienced. (Bhag. 2.1.24) The personal weapon used by Lord Krishna, the disc, is called hari-chakra, the disc of Hari. This chakra is the wheel of time. (Bhag. 5.14.29)

The Creation of Human Beings

Brahma, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations. . . . [Among them] was born . . . Daksha from a thumb, [and] Marichi from the mind…. Sage Kardama, husband of the great Devahuti, was manifested from the shadow of Brahma. (Bhag. 3.12.21–24, 27)

When Brahma saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased. Two other forms were [then] generated from his body. They are still celebrated as the body of Brahma. The one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great soul Manu. [Manu] begot in Satarupa five children—two sons . . . and three daughters. . . . The father, Manu, handed over . . . the middle daughter, Devahuti, to the sage Kardama, and the youngest, Prasuti, to Daksha. From them, all the world filled with [human] population. (Bhag. 3.12.50, 52, 54, 56, 57)

Manu, the father of mankind, is the emblem of His [Krishna’s] standard intelligence, and humanity is His residence. (Bhag. 2.1.36) Human life … offers the conditioned soul sufficient intelligence to perceive the Absolute Truth. (Bhag. 11.9.28)

Kashyapa & the Daughters of Daksha

Daksha was [in his first birth] the son of Lord Brahma . . . but because of his . . . insulting . . . Lord Mahadeva [Shiva], he . . . became the son of the Pracetas [in another birth]. (Bhag. 4.30.48, Purport) [In his second birth] Daksha begot sixty daughters in the womb of his wife Asikni. . . . It is because of the union of these sixty daughters with various exalted personalities that the entire universe was filled with various kinds of living entities, such as human beings, demigods, demons, beasts, birds, and serpents. (Bhag. 6.6, Summary)

Kardama Muni’s daughter Kala, who was married to Marichi, gave birth to … Kashyapa (Bhag. 4.1.13) Kashyapa received seventeen daughters [in marriage from their father, Daksha]. (Bhag. 6.6.2) [These are] Kashyapa’s wives . . . [who] are the mothers of almost all the population of the entire universe, and [whose] names are very auspicious to hear. They are Aditi, Diti, Danu, Kashtha, Arishta, Surasa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarama, and Timi (Bhag. 6.6.24–26), [as well as] Vinata [Suparna], Kadru, Patangi, and Yamini. (Bhag. 6.6.21–22)

The Creation of the Demigods

Aditi [is the] mother of the demigods (Bhag. 8.23.4). Indra was her eleventh son. (Bhag. 6.18, Summary). Vinata (Suparna) gave birth to Garuda, the carrier of Lord Vishnu, and to Anuru, or Aruna, the chariot driver of the sun-god. (Bhag. 6.6.21–22) From the womb of Muni the angels took birth. (Bhag. 6.6.27) The Rakshasas, or bad spirits, were born from the womb of Surasa. (Bhag. 6.6.28)The Gandharvas were born from the womb of Arishta (Bhag. 6.6.29–31) The celestial species of human beings, like the Gandharvas, Vidyadharas, Caranas, and angels, all represent His [Krishna’s] musical rhythm, and the demoniac soldiers are representations of His wonderful prowess. (Bhag. 2.1.36)

Aquatics & Vegetation

From the womb of Timi all the aquatics took birth. (Bhag. 6.6.24–26) All the various creepers and trees were born from the womb of Ila. (Bhag. 6.6.28)

Insects & Animals

Yamini gave birth to locusts. (Bhag. 6.6.21–22) Krodhavasha was the mother of the mosquitoes. (Bhag. 6.6.28) From the womb of Sarama the ferocious animals like the tigers and lions took birth (Bhag. 6.6.24–26), and from the womb of Surabhi the buffalo, cow, and other animals with cloven hooves took birth. (Bhag. 6.6.27) Animals whose hooves are not split, such as the horse, were born from the womb of Kashtha. (Bhag. 6.6.29–31) The horse, mule, camel, and elephant are [considered the] nails [of the Lord’s form as the universe], and wild animals and all quadrupeds are situated in the belt zone of the [universal form of the] Lord. (Bhag. 2.1.35)

Birds & Reptiles

Patangi gave birth to many kinds of birds (Bhag. 6.6.21–22), and from the womb of Tamra the eagles, vultures, and other large birds of prey took birth. (Bhag. 6.6.27) Varieties of birds are indications of His [Krishna’s] masterful artistic sense. (Bhag. 2.1.36) Kadru gave birth to different varieties of serpents. (Bhag. 6.6.21–22) The sons born of Krodhavasha were the serpents known as dandashuka, as well as other serpents [and reptiles]. (Bhag. 6.6.28)

Winding Up the Material Manifestation

At the end of the millennium, when the Personality of Godhead Lord Narayana [Maha-Vishnu] lies down within the water of devastation, Brahma begins to enter into Him along with all creative elements. (Bhag. 1.6.29) The merging of the living beings into the body of Maha-Vishnu takes place automatically at the end of Brahma’s one hundred years. But that does not mean that the individual living being loses his identity. The identity is there, and as soon as there is another creation by the supreme will of the Lord, all the sleeping, inactive living beings are again let loose to begin their activities in the continuation of past different spheres of life. (Bhag. 1.10.21, Purport)

According to human calculations one day of Brahma is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahma lives for one hundred such years and then dies. (Bhag. 2.6.11, Purport) The four millenniums are called the Satya, Treta, Dvapara, and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods. The duration of the Satya millennium equals 4,800 years of the years of the demigods [1,728,000 Earth years]; [Treta-yuga yuga lasts 1,296,000 Earth years]; the duration of the Dvapara millennium equals 2,400 years [864,000 Earth years]; and that of the Kali millennium is 1,200 years of the demigods [432,000 Earth years, of which about 5,000 have already passed]. . . .

In the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted. . . . After the end of Brahma’s night, the creation of the three worlds begins again in the daytime of Brahma. . . . At the end of [Brahma’s] day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

When the night of Brahma ensues, all the three worlds are out of sight, and the sun and the moon are without glare . . . and fire emanate[s] from the mouth of Sankarshana [the serpentlike Sesha incarnation]. . . . All the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water. . . .

[At this point in human history,] the first half of the duration of Brahma’s life is already over, and the second half is now current. The duration of the two parts of Brahma’s life, as above mentioned, is calculated to be equal to one nimesha (less than a second) for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe. (Bhag. 3.11.18, 19, 21, 23, 28–31, 34, 38) All the universes in seed are emanating from the breathing of the Maha-Vishnu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmas vanish when the Maha-Vishnu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. (Bhag. 2.1.25, Purport)

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Money, Krishna, and Us

By Vishakha Devi Dasi

How we value, acquire, use, and relate to money reflects our inner state of being.

Sri Sukadeva Goswami said, “Money does not stay in one place. It passes from one hand to another. Ultimately no one can enjoy money, and it remains the property of the Supreme Personality of Godhead.” (Srimad-Bhagavatam 5.14.24) Money is God’s energy. He created it, He owns it, and He controls it: “Everything animate or inanimate that is within the universe is controlled and owned by the Lord.” (Ishopanishad 1).

Krishna determines how much money each of us receives. It may appear accidental that one person is born into wealth and another into poverty, or that one person goes from rags to riches and another doesn’t, but Krishna’s law of karma destines these things. Srila Prabhupada says, “Everyone is thinking, ‘If I become greedy, I shall get more.’ That is not possible. You cannot get a farthing more than what you are destined.” (Lecture, October 3, 1973) And he writes, “It is not possible that simply by endeavors to accumulate more money a person will be able to do so, otherwise almost everyone would be on the same level of wealth. In reality everyone is earning and acquiring according to his predestined karma.” (Srimad-Bhagavatam 3.27.8, Purport)

Modern civilization runs on the mistaken concept that if we work harder we will get more money and since money enables us to buy things that please us, with more money we will be happier. Happiness, however, is different from the sensual pleasures money buys. That is why almost all of us are restless and dissatisfied, despite earning and spending vast amounts of money and despite using and owning any number of things. Money does not necessarily produce happiness.

Failing to notice this stark truth, many of us pursue happiness by pursuing money. Most people are not satisfied with just enough money to maintain their families but want more and more of it. Srimad-Bhagavatam (4.22.33) tells us, “For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests.” In our mixed-up age, wealth alone is the sign of success and the harbinger of prestige and influence, regardless of one’s behavior and qualities.

Money and Our Dark Side

When we think that happiness would come if we could just afford to make certain material arrangements and adjustments, greed overtakes us. Krishna says that greed is one of the three gates to hell, the other two being lust and anger. We think, “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more.” (Bhagavad-gita 16.13) The lure of money even induces us to forsake our friends and relatives. Srila Prabhupada writes, “Sometimes, being in need of money, the conditioned soul steals and cheats, although he may apparently be associated with devotees for spiritual advancement” (Srimad-Bhagavatam 5.14, Summary) and, “if one person cheats another by a farthing or less, they become enemies.” (Srimad-Bhagavatam 5.14.26)

Slaves of the pushes of our senses and the quest for money, we burn in an unquenchable fire of our own desires; thus the quality of our life diminishes, and we suffer. Srila Prabhupada writes: “Unlawfully accumulated money is now being snatched from miserly citizens by various methods of state taxation for the future civil and international war fund, which is spending money in a wasteful and destructive manner. The citizens are no longer satisfied with just enough money to maintain a family nicely and cultivate spiritual knowledge, both of which are essential in human life. Now everyone wants money unlimitedly to satisfy insatiable desires. In proportion to the people’s unlawful desires, their accumulated money is taken away by the agents of illusory energy in the shape of medical practitioners, lawyers, tax collectors, societies, constitutions, so-called holy men, famines, earthquakes, and many similar calamities. . . . Indeed, that is the law of nature; if money is not devoted to the service of the Lord, it must be spent as spoiled energy in the form of legal problems or diseases. Foolish people do not have the eyes to see such facts; therefore the laws of the Supreme Lord befool them.” (Elevation to Krishna Consciousness, Chapter 2)

But mundane greed is not intrinsic to us, nor do we naturally exist for the sake of our business and bank balance or to identify with our material accomplishments. Our obsession with money and acquisition is a misplaced religious quest, a religious energy used perversely.

The Bright Side

Deep inside, we want to complete our term in this world of birth and death, of society and responsibility, of making and doing. We also want to fulfill the incalculably higher and greater possibility offered us as human beings. Each of us senses that we are meant to receive an invaluable gift and to respond with full commitment and service. Lives centered on getting money miss this opportunity and are therefore miserable. But we can use money properly, for the service of its creator, making it a true asset rather than a disguised deficit.

Srila Prabhupada writes, “Everything created by the material energy can be dovetailed with the Absolute by an attitude of service, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude. . . .” (Srimad-Bhagavatam 2.1.20, Purport). The crux of the issue is this: Will I serve the Lord with whatever money He has allotted to me, or will I use it to try to please myself. My consciousness, and not on the amount of money I have, determines my decision. Prabhupada explains: “Materialism does not mean that one has to possess so many things. The actual fact is one may be a perfect transcendentalist or spiritual man by possessing the whole world, and one may be a gross materialist without possessing a farthing. So this distinction can be made on the basis of consciousness. When one is Krishna conscious while possessing everything in the world, he is a perfect spiritualist, and one may have renounced everything in the world, but lacking in Krishna consciousness, he is a gross materialist.” (Letter, April 23, 1970)

Money and Our Work

Vedic society classifies people into four broad groups: brahmanas (teachers), kshatriyas (rulers), vaishyas (farmers and merchants), and shudras (laborers and artisans). Each group relates to money differently. In traditional society the brahmanas accept contributions from their students, but since their material desires are minimal, they keep only as much as they need and give the rest in charity. Brahmanas never hoard money for a luxurious life, as kshatriyas or vaishyas might, but always live austerely, knowing that money easily diverts the mind to materialism.

Since kshatriyas rule, they need prestige and money. But their duty-and that of all possessors of wealth-is to give liberally in charity.

Vaishyas earn money through agriculture, cow protection, and some trade. By growing food grains and other necessities, vaishyas support themselves and their families without depending on others.

Traditionally, shudras are not paid but receive food, shelter, and clothing from the other three classes in exchange for their services. They are well provided for and happy. The term shudra also refers to anyone without spiritual training and knowledge. By that definition, almost everyone today is a shudra, and we see what happens when such people get money: They spend lavishly on sinful activities or accumulate it for no purpose. And they will do almost anything to get more.

Money and Life’s Stages

Srila Prabhupada explains that according to our scriptures, brahmacharis (celibate students), vanaprasthas (retirees), and sannyasis (renounced men) “are allowed to collect alms and are considered as the children of the society, which is composed of householders. In other words, our Vedic civilization is the most perfect community project. Only the grihasthas [householders] are supposed to earn money, especially the kshatriyas and the vaishyas, and the money is distributed community-wide.” (Letter, February 11, 1970)

In other words, by ruling the citizens or by their business or profession, householders are to earn money honestly and use it to maintain their family and to give in charity to spread Krishna consciousness. In a letter to several householders, Srila Prabhupada wrote, “Krishna will give you intelligence how to engage in honest, brilliant, glorious work on His behalf. There is no need to engage in anything dishonest. Krishna has given enough money, now earn by honest means.” (Letter, January 24, 1977)

Grihasthas should not slave to accumulate money and unnecessarily increase their material comforts. And if extra money comes, they should use it for Krishna consciousness. To this end, grihasthas may keep their money confidentially so that in time they can spend it for good purposes. There is no fault in this, or in keeping a deposit in the bank for an emergency.

Srila Prabhupada once explained how men in Indian villages would live in the city, earn money, and send it back to their family in the village. Their intelligent wives would save that money and eventually invest in land. When they had enough land, the husbands would return to the village and be self-sufficient by producing their necessities from the land. “That’s a good idea,” Srila Prabhupada said. “Remain in the village with family.” (Conversation, January 4, 1977) And he also explained, “The principle is the husband honestly tries to earn livelihood, and at home the wife should be so intelligent that whatever money the husband has earned, she’ll manage. She’ll not demand, ‘Bring money, bring money, bring money . . .’ Then the home will be happy.” (Conversation, June 14, 1976)

The main point is that everyone must learn to spend money only for good causes.

Money and Krishna’s Service

Householder devotees are obliged to earn money because without money it is not possible to exist in the material world. In Chaitanya-charitamrita (Madhya-lila 16.238), Sri Chaitanya Mahaprabhu tells Raghunatha, “You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.” In other words, householders do not give up earning money, but while earning, they think of Krishna constantly and consider themselves humble servants of society. Householders who know that the Lord owns and controls all money are not diverted by excessively thinking about how to accumulate it. And they use what they have for Him. Srila Prabhupada writes, “If one engages for the service of the Lord whatever money one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master, and the Vaishnavas.” (Chaitanya-charitamrita, Antya-lila 6.275, Purport)

Devotees live according to their means: “Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing.” (Bhagavad-gita 1.32-35, Purport) Frugality is perfectly acceptable to devotees because they know that their spiritual advancement, and not a large income or showy opulence, pleases their spiritual master. “Why should one be anxious about the necessities of life? The principle should be that one should not want more than what is absolutely necessary. . . . The devotee should always be alert to consume only those things that he absolutely requires and not create unnecessary needs.” (Chaitanya-charitamrita, Madhya-lila 24.262, Purport)

At the same time, devotees balance their obligations so that they and their relatives are secure: “Srila Rupa Goswami taught us by his own example by using fifty percent of his accumulated wealth for Krishna, twenty-five percent for his own self, and twenty-five percent for the members of his family.” (Srimad-Bhagavatam 8.19.37, Purport)

But whether one has a lot of money or just a little, inevitably one will be separated from it, through spending or death. As Srila Prabhupada said: “You have to change your body. So you have earned so much millions and billions of money. That’s all right. But you have to go empty-handed. The money will remain here. You cannot take that money within the tomb. That is not possible. Then it is zero. You are going empty-handed. You came empty-handed and going empty-handed. You came with zero and you are going with zero. So whatever you have earned, that is zero. But if you have attempted to serve Krishna with all these zeros, then you have taken some value.” (Conversation, July 31, 1975)

Money Wasted

“Whatever money we are getting it is from Krishna,” Srila Prabhupada wrote, “so nothing should be misspent.” (Letter, October 24, 1974) Earning an income is not difficult because Krishna provides for His sincere devotees. But not misspending the money is difficult and takes intelligence. Krishna provides, and improper spending can be a problem even among exalted devotees. For example, once Chaitanya Mahaprabhu “respectfully told Shivananda Sena, ‘Take care of Vasudeva Datta very nicely. Vasudeva Datta is very liberal. Every day, whatever income he receives, he spends. He does not keep any balance. Being a householder, Vasudeva Datta needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family. Please take care of Vasudeva Datta’s family affairs. Become his manager and make the proper adjustments.'” (Chaitanya-charitamrita, Madhya-lila 15.93-96) Like Vasudeva Datta, those who lack wisdom in spending should put themselves under the care of a wise, trustworthy devotee.

The Favor of the Goddess of Fortune

“Everyone is seeking the favor of the goddess of fortune,” Srila Prabhupada writes, “but people do not know that Lord Sri Krishna is the beloved husband of all goddesses of fortune.” (Srimad-Bhagavatam 2.4.20, Purport) When we try to engage the goddess of fortune in Krishna’s service, we gradually realize Him in every sphere of life. By this culture of Krishna consciousness, our happiness will no longer depend on how much money we have. We will be content even without money. “If there is no culture,” Srila Prabhupada said, “simply by money you cannot maintain a standard of civilization. That is not possible. Now the American leaders, they are thinking, ‘Let us have money, then everything . . .’ Of course, by money you are covering all the defects of the social culture. But this will not endure. The day will come when everything will be exposed. Therefore culture is required.” (Conversation, June 14, 1976)

One who has culture has faith in Krishna, and therefore has everything. Srila Prabhupada writes, “A pure devotee who has firm faith in the words of the Supreme Personality of Godhead is to be considered a most learned scholar, the topmost aristocrat, and the richest man in the whole world.” (Chaitanya-charitamrita, Madhya-lila 5.76, Purport)

Finally, in Srila Prabhupada’s words again: “Guru Maharaja said that ‘You do the right work, money will come. Money will fall down on your feet.’ There is no question of flattering. Do. Work sincerely. Everything will come, whatever you want.” (Conversation June 30, 1977)

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By Satyaraja Dasa

In a classic reversal of roles, the Lord and His devotee discuss the highest spiritual truths.

Everyone likes to converse with loved ones. There is nothing quite as satisfying as sitting back and spending time with like-minded souls, sharing thoughts, ideas, and intimate feelings. In spiritual life, too, there is nothing quite like conversation – a back-and-forth that deepens one’s knowledge of transcendence and increases the possibility of spiritual loving exchanges.

Because dialogue is a fundamental form of communication and interaction, numerous texts from antiquity have used conversational structure as a literary device to convey deep truths. Religious works such as the Bible, Buddhist sutras, and Confucian texts partake of this method, and in philosophy Plato’s use of dialogue is particularly well known.

The Sanskrit tradition of the Vedas deemed the conversational format (known as samvada) most effective. One of its earliest examples appears in the Rg Veda, where Mitra and Varuna engage in an extended back and forth. Elsewhere in the Vedas, we find a pivotal conversation between Yajnavalkya and Maitreyi. Most Upanishads, in fact, are basically treatises involving the exchanges between spiritual teachers and their students, thus making prodigious use of conversational technique. The Mahabharata, too, contains numerous examples: Draupadi and Satyabhama, Yaksha and Yudhishthira, Krishna and Arjuna (Bhagavad-gita).

Ramananda Raya, a Super-Excellent Vaishnava

For Gaudiya Vaishnavas, or devotees of Lord Krishna in His form as Sri Chaitanya Mahaprabhu, the best samvada is a conversation between Chaitanya and Ramananda Raya, recorded in the seventeenth-century text Sri Chaitanya-charitamrita (Madhya, Chapter 8). Their conversation in Vidyanagar on the bank of the Godavari River (east coast of south-central India) details the highest and most confidential aspects of Gaudiya Vaishnava philosophy.

When Lord Krishna appeared as Chaitanya Mahaprabhu, Krishna’s eternal associates accompanied Him. Born in Odisha, Ramananda was the eldest of five sons of Bhavananda Raya. In the Chaitanya-charitamrita (Madhya, 10.53), Lord Chaitanya tells Bhavananda Raya: “You are Pandu, and your wife is Kunti. Your five sons are the five Pandavas.”*

Bhavananda’s home was in Alalanath, also known as Brahmagiri, about twelve miles west of Jagannath Puri. The family was well-to-do and devout.

Ramananda is traditionally regarded as a disciple of Raghavendra Puri and a grand-disciple of Madhavendra Puri, an important predecessor of Chaitanya Mahaprabhu. Ramananda was a natural Vaishnava in heart and soul.

As Ramananda reached adulthood, he served as the governor of a district known Vidyanagar (around modern-day Rajahmundry) in South India, then part of the Odisha kingdom of Prataparudra Deva, who acceded to the throne in 1497, after his father, Purushottam Deva. Prataparudra’s empire spread from the banks of the Ganges to the southern borders of Karnataka, with his capital in Cuttack. Later, Ramananda served as one of his prominent ministers.

Ramananda Raya’s significance in the pastimes of Sri Chaitanya Mahaprabhu begins soon after the Lord accepted the sannyasa order of life. It was then that Mahaprabhu arrived in Puri and met Sarvabhauma Bhattacharya, the king’s court pandit. Sarvabhauma was a prominent Mayavadi (impersonalist) philosopher who was soon swayed by Mahaprabhu’s charisma and teaching.

The Lord didn’t stay in Puri for long. He left for a tour of South India, to spread the holy name of Krishna to all. But just prior to His departure, Sarvabhauma gave Him paraphernalia for His journey and requested Him to visit Ramananda Raya at Vidyanagar. “Here, you will find a singularly super-excellent Vaishnava,” Sarvabhauma said.

After several adventures on His way south, Mahaprabhu finally arrived at the Godavari, making a beeline for Rajahmundry, the largest city on the river’s banks. It is directly across from an area called Kovvur, where Sri Ramananda often bathed. After enjoying the waters there Himself, at Gospada Ghat, Mahaprabhu sat and waited.

When Ramananda passed by with his stately retinue, on seeing Mahaprabhu’s effulgent form he descended from his palanquin and offered obeisance, enthralled by the Lord’s magnificence. They greeted each other and embraced. Both felt the onset of divine emotions, experiencing the highest forms of transcendental love in each other’s company.

The Sacred Conversation

Mahaprabhu expressed a desire to hear about Krishna from Sri Ramananda’s pure lips, and so they agreed to spend time together. Normally, the devotee hears from the Lord, and not the other way around. But here, for the Lord’s pleasure, the situation was reversed. Krishnadasa Kaviraja Goswami relates in his Chaitanya-charitamrita (Madhya 8.1): “Gauranga [Chaitanya] is like the ocean of spiritual truths; He filled the cloud named Ramananda with the nectar of devotion to Himself. Ramananda then rained down that same nectar on the very ocean from which it had come, producing the jewels of transcendental knowledge.” In the Bhagavad-gita Arjuna hears from Lord Krishna, but here Krishna (Sri Chaitanya) hears from His devotee Arjuna (Ramananda Raya).

Mahaprabhu asked Ramananda Raya to explain the ultimate goal of life, using evidence from the scriptures. This he did, and the ensuing conversation might very well be the deepest theological discussion ever noted down for posterity.

Although Ramananda first proposed (as the ultimate goal) observance of the four social and four spiritual orders of life (varnashrama) and executing one’s duties in accordance with this principle, Mahaprabhu quickly rejected this proposal as superficial. Acknowledging this, Sri Ramananda gradually proposed other options, one after another, so that by the end of the conversation the reader sees the full gamut of Vedic knowledge and the numerous goals leading to the ultimate spiritual conclusion. The dialogue takes them from the idea of merely renouncing the fruits of one’s activities to rendering formal service to the Lord; from serving the Lord with devotion mixed with mundane action (karma-mishra-bhakti) to devotion mixed with knowledge (jnana-mishra-bhakti) to pure devotional service without any motivation or mundane desire (prema-bhakti).

Although, as a matter of course, Mahaprabhu agreed that pure devotional service (bhakti-yoga) constitutes entrance into the ultimate goal of life, He urged Ramananda to go further, for there are subtle nuances regarding this supreme truth. In response, Ramananda explained the basic elements of rasa-tattva, or loving attachment to Krishna in servitorship, friendship, parenthood, and romantic love. Even hearing this, however, Mahaprabhu wanted more: “Kindly proceed further and tell Me where it goes from there.”

Sri Ramananda then explained the love of the gopis, Krishna’s cowherd girlfriends, adding that the selfless mood of Srimati Radharani, the topmost gopi, remains super-excellent and unsurpassable. Living beings must aspire to serve Her and to reach for Her level of loving devotion, knowing they can attain only a facsimile of Her love. That aspiration is the ultimate goal of life.

Mahaprabhu was pleased, accepting this conclusion about life’s consummate stage of perfection. But He still wanted to hear more, and so Ramananda obliged Him by singing a song he had composed that sums up Sri Radha’s confidential mood of divine love (prema-vivarta-vilasa). At one point, Sri Chaitanya covered Ramananda’s mouth with His hand, confirming that Ramananda was now expressing the most intimate and confidential spiritual truths, the realization of which can come only through devotional practice. After this, Sri Ramananda elaborated a bit more on the intimate love of Sri Radha and Her gopi attendants.

Finally, Sri Chaitanya and Ramananda embraced, weeping in spiritual ecstasy. They concluded their talk and rested for the night.
Essential Questions

The next evening, Ramananda met Mahaprabhu again. The Lord embraced him with great love and, after comfortably seating him, began to ask questions.

Mahaprabhu: “What is the best education?”

Sri Ramananda: “Devotion to Krishna.”

Mahaprabhu: “What is the greatest activity for a living entity?”

Sri Ramananda: “To be the servant of Krishna.”



Mahaprabhu: “What is the supreme wealth?”

Sri Ramananda: “Love of Radha-Krishna.”



Mahaprabhu: “What is the greatest unhappiness?”

Sri Ramananda: “To not have the association of Krishna’s devotees.”



Mahaprabhu: “What is the highest liberation?”

Sri Ramananda: “Love for Krishna.”



Mahaprabhu: “What is the best song?”

Sri Ramananda: “A song describing the pastimes of Radha-Krishna.”



Mahaprabhu: “What is most auspicious for living entities?”

Sri Ramananda: “The association of a devotee of Krishna.”



Mahaprabhu: “What is the only thing we have to remember?”

Sri Ramananda: “Krishna’s name, qualities, and pastimes.”



Mahaprabhu: “What is the only thing to meditate upon?”

Sri Ramananda: “The lotus feet of Radha-Krishna.”



Mahaprabhu: “Where is the best place to live?”

Sri Ramananda: “Wherever Krishna displays His transcendental pastimes.”



Mahaprabhu: “What is the best thing to be heard?”

Sri Ramananda: “Descriptions of Radha-Krishna’s loving pastimes.”



Mahaprabhu: “What is the only thing to be glorified?”

Sri Ramananda: “The name of Radha-Krishna.”

In this way, Mahaprabhu would ask questions and Sri Ramananda would answer, sometimes in terse, one-sentence responses, sometimes in a detailed way. Over the centuries, the Vaishnava acharyas have elaborated Ramananda’s teachings to make explicit what is mostly implicit in the Chaitanya-charitamrita. Their books constitute a storehouse of literature on love of God.

Mahaprabhu as God


When their talks were nearly complete, Mahaprabhu revealed His divine nature as Radha and Krishna, both mystically appearing in the person of Sri Chaitanya. Seeing this form, Ramananda could not contain himself and fell unconscious. Regaining his senses after some time, he offered spontaneous hymns in praise of the Lord. Mahaprabhu then requested him to keep confidential the truths of His mysterious identity and appearance. He asked Ramananda to transfer to Jagannath Puri, saying that the two of them could remain there together and happily pass their time discussing Krishna. Without delay, Ramananda made Puri his headquarters, continuing to serve under King Prataparudra. He became close friends with Svarupa Damodara Goswami, Mahaprabhu’s private secretary, and spent his time composing plays for the pleasure of Lord Jagannatha.
The Ideal Guru-Disciple Exchange

There is much to be gleaned from Ramananda Samvada, as this conversation is now known, not least the essential exchange between an ideal guru and his disciple. As Srila Prabhupada writes in his book In Search of the Ultimate Goal of Life:

The method of approach and the manner of humility exhibited by Lord Chaitanya to Ramananda is the ideal for approaching a bona fide tattva-darshi, or a master of transcendental knowledge. . . . In the Bhagavad-gita, it is recommended that one approach the spiritual master for supramundane knowledge under the protection of service and surrender accompanied by relevant inquiries. Lord Chaitanya, as the ideal teacher and practical demonstrator of the teachings of the Bhagavad-gita, teaches us by His approach to Ramananda Raya. He shows that a person desirous of knowing the transcendental science must not be proud of his material acquisitions of education and wealth, which are very insignificant to the transcendentally situated spiritual master from whom we should be very keen to understand the science of devotion.

If somebody approaches the bona fide spiritual master with the vanity of mundane pride in respect to his heredity, wealth, education, or personal beauty and without the necessary qualifications of surrender, service, and relevant inquiry, surely such a person will be honored outwardly by the spiritual master, but the spiritual master will decline to bestow transcendental knowledge upon the student who by his attitude of mundane vanity is rendered unqualified. Such a proud student is actually a shudra and he has no access to spiritual knowledge for want of the necessary qualifications mentioned above. Thus the shudra student, instead of availing himself to the mercy of the spiritual master, goes to hell as a result of his mundane vanity.

Ramananda Raya was born in the family of a shudra and was also a grihastha in terms of the system of varnashrama-dharma. Lord Chaitanya appeared in the family of a highly cultured brahmana of Navadvipa and was in the topmost rank of the sannyasa ashrama. Therefore, in terms of the varnashrama system, Ramananda Raya was in the lowest status while Lord Chaitanya was in the highest status; yet, because Ramananda was a master in the art of transcendental knowledge, Lord Chaitanya approached him as one should approach a guru. He did so for the benefit of us all.

Today, the art of conversation is not what it used to be. People focus on their computers and cell phones more than on real interpersonal exchange. Technology distracts them from in-depth involvement with others, leading to crude forms of shorthand and impersonal kinds of communication: Many are more inclined to watching a conversation than engaging in one. Spiritual dialogue, too, is having a difficult time of it. The conversation between Lord Chaitanya Mahaprabhu and Ramananda Raya brings us back to a time when interpersonal exchange was more prominent, evoking a simpler way of life that stresses the importance of taking one’s time and evolving spiritually.

Of course, no conversation can match the interaction between Mahaprabhu and Ramananda Raya. And reading their conversation makes you part of it, allowing you to enter a dialogue with the Lord.


*According to the Gaudiya tradition, Ramananda Raya is also an incarnation of the gopi Vishakha, one of Radharani’s closest companions, as well as the gopi Arjuniya.

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Rasa Keli Sowamber (15 years old) shares her experiences at the Kirtan Festival

Kirtan is a form of purification and liberation. The mantras sensitize us, polish away the clutter in our heads and melt the numbness in our hearts, so we feel clear, awake, and brilliantly alive; this is indeed true – as I can attest to feeling this way during the wonderful Kirtan Festival held at the Sri Sri Radha Radhanatha Temple in Durban, South Africa. The ‘Kirtanuity’ team, which is the official youth group of ISKCON Durban hosted the programme. Kirtanuity aim to develop each other’s Krsna Consciousness by sharing and learning with each other and everyone around us.

Whilst chanting of the Holy Names is the prescribed method for God realization in this age of Kali, attraction to the chanting is developed by listening and participating in kirtan performed by pure devotees.

This was indeed the case when His Grace Agnidev prabhu and Amala Harinam dasa enchanted the devotees who participated in the 6 hour kirtan that took place on Sunday, 12th July.

The entire temple, packed to capacity, reverberated with the soulful singing of the maha mantra. Devotees were absorbed in meditation, following the sweet Bengali melodies of Agnidev prabhu. The world around us seemed to fade away as we delved deeper and deeper into hearing and chanting.

The older devotees were nostaligic as Agnidev prabhu began to sing Bengali bhajans such as the Bhoga arati and Sri Nama songs taken from the Gitavali by Bhaktivinoda Thakur. This took the devotees down memory lane, entering into the spiritual realm envisioning the pastimes described in these songs. For the younger devotees, it was the first time that they heard these bhajans.

My heart melted as I focused intently on adopting the deep devotional mood that the bhajans were being sung. I was mesmerised from the second that Agnidev prabhu’s soft voice resounded through the amplifier.

Caught in the wave of this transcendental bliss, I found myself swaying rhythmically to the tune of the melody, my hands clapping to the beat of the drums and my mind immersed in a singular focus, the lotus feet of Sri Sri Radha Radhanatha and Sri Caitanya Mahaprabhu.

Like his illustrious spiritual master, Agnidev prabhu exuded a special aura. His gentle unassuming demeanour, silky lilting voice, perfect Bengali accent, effortless intonations and cadence tapped into the core of my being as I became a helpless surrendered soul, slave to the beauty of the lyrics. It was an indescribable feeling. This chanting was truly a “washing” of the heart.

In the folds of those moments our bodies, minds and souls were fixated on the Supreme Lord.

Amala Harinam prabhu’s singing and interaction with the participants was likewise very inspiring as he raised the tempo of the maha mantra and spurred the crowd to become more involved.

Vibrations of the kirtan rippled through the temple room long after the kirtaneers left. On the way home, I found myself humming some verses of the bhajans and even murmuring them in my sleep. We were reminded of the importance of the Holy Names because they still lingered on the tips of our tongues. Till this very night, I hear the bhajans repeatedly playing over in my head. I can’t turn it off even when I’m trying to fall asleep. This is not a bad thing at all – having Krishna dance on the tip of your tongue and in your mind endlessly!

It seems that everyone who attended felt the same way.

Paripurna Radha devi dasi said, “They say a moments association can change ones life forever. For us it was 6 hours! Surrounded by these great souls. Singing and dancing together.”

This joyful event bridged the whole community together, regardless of age, gender, shape or size we were all swept in the current that drew us closer to Krishna. The association and sweet melodies are embellished in my heart and mind and will remain amongst my fondest and happiest moments in life – an experience that I will cherish forever.

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K.R. “Ravi” Ravindran
President 2015-16
July 2015

We in Rotary aspire to great deeds. We admire those who gave great gifts to humanity: Abraham Lincoln, who gave the gift of human dignity to the downtrodden; Mother Teresa, who gave the gift of compassion to the forgotten; Mahatma Gandhi, who gave the gift of peaceful change to the oppressed. Their very lives became gifts to the world.

We can be inspired by their example. We can be inspired to ask, how can I, in the life that I live – without neglecting the responsibilities that are so dear to me – how can I, too, become a gift to the world? As I considered my theme, I thought of the lessons I have learned through my Hindu faith. I thought especially of the story of Sudama.

Sudama was a poor child and a bosom friend of Krishna, who was born in a royal lineage as an avatar – an incarnation of the divine. As the two boys grow up, they drift apart, and while Krishna becomes a military leader and king of great repute, Sudama remains a humble villager.

The years go by and Sudama’s poverty deepens. Finally, he lacks even food to feed his children. His wife reminds him of his childhood friendship with Krishna: Perhaps it is time to go to the mighty ruler for help. Reluctantly, Sudama agrees, but resolves that he will not go empty-handed. He gathers together a few handfuls of rice – all the food his family has left – and wraps them in a piece of cloth as a gift for his friend.

When Sudama enters the palace, he is overwhelmed by the grandeur and by Krishna’s gracious welcome. His meager gift, so carefully prepared, seems a humiliating reminder of his poverty. Krishna embraces Sudama, who hides the hand holding the rice behind his back. Krishna asks what he is holding.

Far from being disdainful, Krishna accepts the rice with gratitude and consumes it with joy as the two sit and talk together. Hours pass, during which the pleasures of their rekindled friendship push all thoughts of his desperate plight from Sudama’s mind. When evening falls, Sudama sets out for home – and only then realizes that he has neglected his task. He is returning with nothing, and Krishna has eaten his family’s last grains of rice.

Sudama steels himself to return to his hungry children. But standing before his gate, as dawn begins to break, he sees that the hut he left yesterday has become a stately home, and waiting to greet him is his own family: well-dressed, and well-fed by the baskets of food that appeared in their kitchen as Krishna ate each grain of Sudama’s rice.

Krishna understood what Sudama had brought him: everything he had to give. In return, Krishna gave him everything he needed. It is never the material value of a gift that matters – it is the love that comes with it. Just as Sudama’s gift to Krishna became a gift to Sudama, what we give through Rotary becomes a gift to us. And we all have a choice: whether to keep our gifts to ourselves or give them to others, and Be a Gift to the World.

We have only one chance at our lives. And we will have only one chance at this new Rotary year. This is our time. Let us grasp it. Let us Be a Gift to the World.

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Lakhs descended on the pilgrim town of Puri io catch a glimpse of the presiding deities of the 12th century shrine of Sri Jagannath.

Amid tight security, the century’s first Nabakalebar Rath Yatra of Lord Jagannath was held here on Saturday with fanfare, religious fervour, enthusiasm and a spirit of camaraderie.

Lakhs of devotees from across the country and abroad descended on the pilgrim town of Puri in Odisha to witness commencement of the nine-day journey of the new idols of Lord Jagannath, Lord Balabhadra and Devi Subhadra to Gundicha Temple and back to their abode.

Devotees from all walks of life have been making a beeline to the town since Friday for the world famous annual festival of chariots to catch a glimpse of the presiding deities of the 12th century shrine of Sri Jagannath.

Enthusiasm and excitement ran high among devotees as the deities remained indoors for 45 days this time due to Nabakalebara marking change of bodies of the Lords, which took place after a gap of 19 years.

“Naba Jaubana Darshan” of the deities was performed on Friday as they remained confined in “Anasara Pindi” (recovery chamber) after the grand bath on “Snana Purnima” on June 2.

With over 30 lakh pilgrims expected to attend the festivities, police have made elaborate arrangements to provide a thick security cover by deploying about 10,000 personnel besides putting air and coast surveillance in place.

“Police are well-prepared to face any situation. Besides engagement of many senior officers, 164 platoons of force have been deployed at strategic points. Precautions have been taken to avoid any stampede like situation,” IGP and Officer on Special Duty Soumendra K Priyadarshi said.

Personnel of Anti Terrotist Squad (ATS), Rapid Action Force (RAF) and sharp shooters have been deployed at vital points while the Coast Guard keeps a vigil on the sea.

Devotees poured into the seaside town to watch the grand ceremony and pull the three majestic and colourful chariots on the ‘bada danda’, the grand avenue.

Before the presiding deities — Lord Jagannath, his elder brother Lord Balabhadra and their sister Devi Subhadra — set out from the sanctum sanctorum of the temple, a number of special rituals like Mangla Arati and Mailam were held.

Descending from the Ratna Sinhasana, the bejewelled throne, the three deities were taken out of the temple down the 22 steps known as “Baisi Pahacha” through the Lion’s gate in an elaborate royal ritual called “Pahandi” as devotees and sevayats jostled to have a glimpse and touch them.

In a rhythmic style, the deities moved forward step by step to the accompaniment of beating of ghantas and kahalis and blowing of konch shells.

Keywords: Nabakalebar Rath Yatra, Puri Rath Yatra, world famous festival, Odisha tourism, Lord Jagannath yatra

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Kolkata: Rath Yatra was today celebrated in various parts of the city with traditional religious fervour.

West Bengal Chief Minister Mamata Banerjee inaugurated ISKCON’s 44th Rath Yatra from its temple on Albert Road.

The colourful chariots of Lord Jagannath, Balaram and Subhadra, pulled by thousands of devotees from India and abroad, moved through the major city roads amid the joyous chants of ‘Jai Jagannath’ and ‘Hare Krishna’.

The chariots moved through various roads of the city and reach the Brigade Parade Ground (Maidan) where it will remain till July 25.

City Mayor Sovan Chatterjee, Trinamool MP and popular film actor Dev besides actress Koel Mallick, singer Indranil Sen were also present among others.

The chariots would return to the ISKCON temple on July 26 on the day of “Ultarathayatra” (return journey).

With Rathyatra and Eid falling on the same day this year, ISKCON authorities changed the yatra route in solidarity with the Muslim population and in order not to cause them any problem.

Over 15 lakh devotees from around 100 nations are expected to participate in this year’s ISKCON’s Rath Yatra, a functionary of the religious group said.

During these eight days, several cultural programmes like dance performance of Dona Ganguly’s group and Vedic songs by Russian devotees, are scheduled.

Students pursuing Ph.D at IIT-Kharagpur’s Electronics department would present a shadow dance on the essence of Bhagavad Gita.

Chariot festivals were organised all over the city in which hundreds of devotees participated.

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By Bhushaya Das ACBSP

Once on a hot Mississippi summer day, on a Friday afternoon, August 1st, 1975, the New Talavana farm received one of the most precious gifts of all, a visit by the pure devotee of Lord Krishna, His Divine Grace Srila Prabhupada!

After departing from Sankirtan Puri (New Orleans), Srila Prabhupada’s arrival was met with lively kirtan and Guru Puja, in the original farm house / temple. After Srimad Bhagavatam class and a question and answer session with his disciples, Prabhupada went to His simple farm house quarters, where later this relaxed picture was taken of the famous kitchen “cooking past time”. Before His departure for His flight the next morning out of New Orleans, Srila Prabhupada was escorted on a walking tour of the farm, during which many instructions were given about farming and cow protection.

On Saturday, August 1st, 2015, the devotees of Sankirtan Puri and New Talavana are cordially inviting everyone to come celebrate the 40th anniversary, and re-live it with us! There will be slide shows, Srila Prabhupada smaranam, devotee gifts, and we will re-trace the foot-steps that Srila Prabhupada walked while touring New Talavana Dham. We are extending a very special invitation to any disciples that were so fortunate to be here on that special day. The New Talavana Community is planning to build a Prabhupada Memorial on the site of the old farm house, and construct special markers for the tour path. This is to insure that devotees of future generations will always have the opportunity to chant, glorify, and remember the activities of our Founder Acharya!

For further info and accommodations please contact;

Yogindra Vandana dasa (TP)

601-337-2224

newtalavana@gmail.com

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Bengal celebrates Rath Yatra





The streets reverberated with chants of “Hare Krishna” as thousands of devotees from across the world pulled the decked-up chariots of Lord Jagannath, Balaram and Subhadra during the annual “Rath Yatra” (chariot festival) celebrated here on Saturday.

West Bengal Chief Minister Mamata Banerjee paid obeisance to Lord Jagannath at the start of the Rath Yatra at the International Society for Krishna Consciousness (ISKCON) temple on Albert Road.

Banerjee flagged off the festival with a tug on the rope as believers sang and danced all the way to the rhythmic beats of cymbals and drums.

“This year Nabakalebara Ratha Jatra is being celebrated. This is very special. Let us maintain communal harmony during festivals,” she said.

Devotees from 100 countries, including the US, Italy, France, Malaysia and Singapore, descended on the eastern metropolis to celebrate the festival.

Celebrities from the regional film industry including actor and Trinamool Congress MP Dev and actress Koel Mullick also participated.

The chariots were pulled through Minto Park, Sarat Bose Road, Hazra Road, Hazra crossing, Ashutosh Mukherjee Road, Exide crossing, J.L. Nehru Road before being parked at Brigade Parade Ground on Outram Road till July 25.

The chariots would be kept at the Brigade Parade Ground for the next seven days before making the return journey or Ulta Rath on July 26 that would mark the end of the festival.

At the grounds, worship of Lord Jagananth will be organised from July 18 to 25. Prasad (sacrament) will be distributed during the period.

Cultural programmes would include shows by Dona Ganguly’s dance troupe and performances by foreigners.

IIT Kharagpur students will also hold classes on reducing stress and mental fatigue, and stalls will be put up for married couples and others who could discuss their day-to-day problems.

The day saw children sporting new clothes and tugging miniature wooden chariots in the bylanes and lanes of the city.

Tribal artistes from Odisha enthralled audiences with their lively performances.

The festival marks the annual journey of the three deities from the 12th century Jagannath temple, in Puri, Odisha, to their aunt’s residence in the Gundicha temple, around three km away.

Thousands of pilgrims attended the Rath Yatra festival at Mahesh in Hooghly district, one of the most popular rath yatras in Bengal.

Dating back to the 14th century, the Mahesh Rath Yatra draws devotees from all corners of the world for its gigantic four-storeyed iron chariot that has been in operation since 1885.

A few lakh devotees also gathered at Mayapur in Nadia district on the occasion.

The 295-year-old Rath Yatra – the oldest in the state – organised by erstwhile landowner Sabarna Roy Choudhury’s family – started from Barisha, in the city’s southern outskirts to Halishahar in North 24 Parganas.

Month long Rath Festivals have started in various parts of the city, including Moulali in central Kolkata and Rashbehari in the south.

Security has been beefed up in the city and the outskirts to prevent any untoward incident during the festival.

At the Indian Museum, special crafts from Odisha, such as masks of Lord Jagannath, Balaram and Subhadra made from paper-pulp and depictions of the deities in coconut paintings were put on display to mark the occasion.

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We Believe In The Ridiculous

By Kesava Krsna Dasa

If we were to get a male pig and teach him some martial arts, civilised combat, the use of weaponry, and verbal expression for human understanding, just these suggestions alone will cause people to suspect my sanity. These are ridiculous childish fare. But if Krishna does the ridiculous and insane? If Krishna features as Sri Varahadeva? Who is insane now? Who is being ridiculous?

Let us just imagine the scene: Each of us have the eyes to see a spectacular battle raging in outer space between a Divine male pig and a demon named Hiranyaksha. What will those who consider pigs as vile and untouchable think? This association of God and pigs must surely be blasphemous for them. What will those who believe that God is a serious, no-nonsense and jealous God think? This prankish boar pastime must surely have them chanting God’s names to counteract such metamorphic impossibilities. Fictional Superman might be more believable than a heroic pig who levitates.

By playing the role of a talented male pig saving earth in its darkest hour, Krishna is causing us to suspend rationality and normal sanity. One has to be properly ‘insane’ to believe and worship this combat lila, in a sane way – sane insanity. This is an imaginative fairy tale for kids, but sober and learned scholars of the Vaisnava tradition accept it as reality. Krishna causes His devotees to accept the ‘ridiculous’ as quite normal.

When Krishna says that He is inside of everything and yet outside of everything, and that the cosmos is within Him and yet He is not a part of this cosmos, such playful words will have serious rationalists overworking their cerebral matter to deliberate them. To be far away and yet very near, and the biggest and the smallest, Krishna challenges high IQ standards with bouncy baloney. If we take Krishna’s illogical teasing seriously to heart as faith, it will deliver us from the noose of logic.

If we find ourselves seriously staid and unmoved by fantastic imagery, then witnessing this galactic fight between boar and demon will have us realise that Krishna is seriously funny and playful. To have His back scratched by a mountain as a tortoise, to tug a large boat along in devastating waters as a clever fish, to take the biggest step ever for mankind (Move over, Mr Armstrong) as a dwarf, and other limitless fun antics, Krishna is inviting us to His fun world – all we have to do is be irrational and insane in thoughts of these liberating pastimes.

By devoting ourselves to fun-loving Krishna, we can add fun to our lives. Krishna is waiting for us to play hide and seek with Him and to share His picnic, if we are so inclined. Krishna is fun personified. Krishna is trying to attract miserable and sceptical people with pastimes that make sceptics into bigger sceptics, and to make them more miserable than before. The favour of Krishna’s devotees can make people believe in the unbelievable.

This unbelievable demon-boar rivalry would have out-performed the greatest of firework displays lighting the night sky at great expense. The weapons used, out-size and out-perform the latest technological missile advances of modern armed forces. Even to think about, and to remember this battle and Sri Varadeva’s splendour, can give liberation from scepticism and misery.

To believe that the all-pervasive Supreme Being can drive a chariot for His devotee, hold aloft a mountain for seven days with His pinkie, flies through space on an eagle, swallows forest fires, dances on snake heads, breathes out universes, washes His devotee’s feet, ls frightened of His Mother, is to have faith that God can do anything and everything, with playful ease.

For those who have faith in what Krishna is capable of, possess the greatest fortune. This fortune consisting of flying pigs, a tortoise with an itchy back, and a giant-stepping dwarf are giant leaps of faith, made normal. The fortune of faith helps us understand Krishna’s playful nature, even when He delineates Vedic thought. “Rise above the flowery words of the Vedas” He says.

If all of these Avatara pastimes are fun, we can only imagine how fun Krishna must be. With Krishna around, it is alright to believe in the ridiculous, the unbelievable, the insane, the irrational and every other belief system that keeps us rooted here in misery and scepticism. If people accuse us of being naïve escapists for such transcendental faith, then let it be, because we can escape from misery and scepticism forever with it. Krishna’s pastimes are the real escapism gift.

Ys Kesava Krsna Dasa.

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By Mathura Lilesvari Devi Dasi

Devotees around the world took to various austerities in last month as an offering of love to our beloved Lord on the most auspicious Purusottama month.I must say that the power of social media surfaced in a positive way as more and more devotees share realisations and the many devotional services they performed in this month. It worked as a motivational tool. Meanwhile, some even vowed to stay away from facebook and other social media platforms for a month.

At Sri Jagannatha Mandir Kuala Lumpur, the temple president, HG Kripa Sindhu Krishna Prabhu encouraged the congregation members to increase their preaching activities during this auspicious month. This was done as an offering of love to Their Lordships Sri Sri Jagannatha Baladeva Subhadra and Sri Nitai Sundar Gaura Hari. It is also a plea to Their Lordships to protect the devotees from all calamities and to let them continue serving ISKCON.

We have all heard enough that the most important thing to do in this age of quarrel and hypocrisy,Kaliyuga is chanting the holy name of the Lord. There is no other way, no other way,no other way!

The Harinam department of Sri Jagannatha Mandir successfully organised three large harinams in this month. The first harinam was held in New Garden Park,Rawang. HG Baladev Prabhu (TKG) from Philipines who is a frequent vising devotee to Malaysia lead the harinam and mesmerized the onlookers with his melodious kirtan tunes.The devotees managed to distribute Srila Prabhupada books and chanting beads to 26 people in the park.

Next,another harinam was organised at Taman Garing Permai also in Rawang. Close to 20 Bhavagad Gitas were distributed alongside other Prabhupada books and 35 chanting beads were given to those who expressed interest in starting to chant. In this harinam that is done in a caroling style, devotees approached 100 houses of residents in the area. Devotees spoke on the glories of worshiping Tulasi Maharani to the householders and encouraged them to start worshiping her and they were also taught how to chant the holy names with beads. Most Indian households in Malaysia know the glories of Tulasi Maharani and they grow Tulasi in their gardens but hardly have any idea on how to worship her. This was a good endeavour by the devotees to educate them on how to do a proper worship.

The third harinam was held at Carey Island. Carey Island is a settlement for rubber plantation workers. HG Krishna Chandra Das,a senior member of Sri Jagannatha Mandir Kuala Lumpur have been actively preaching to the people of this island for the past one year. Most of the residents are of Indian origin and has been very receptive to the preaching activities by ISKCON. Devotees and interested residents gathered at a local temple at the end of the harinama and HG Kamalanathan prabhu who organised this harinam delivered the lecture to the residents on the glories of Purusottama month and the holy names. The guests were also served prasadam.

Besides this, the youths of Sri Jagannatha Mandir Kuala Lumpur organised two 12-hour kirtan on both the ekadasis that fell on Purusottama month. The kirtan was done as a prayer for HH Jayapataka Swami’s well-being and the well being of all other vaisnavas in ISKCON.

We hope that these activities will only increase our taste for the holy name and help spread the joy of chanting to more and more souls out there. Harinam Sankirtan ki Jai!

More photos here: https://goo.gl/hzZOPP

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By Seran Naresh

Annual Jagannath Ratha Yatra was Celebrated on 18th July 2015, here in Kathmandu organized by ISKCON NEPAL. There were about 1500+ devotees for the Festival of the Chariot of the Lord Of The Universe who were constantly pulling the Chariot, Singing Kirtan and dancing even though it was very hot and sunny.
The Proccession started from Kamaladi, Kathmandu which routed to Ghantaghar – SahidGate – Sundhara – Tripureswor – Thapathali – Kupondole – Pulchok – Jaulakhel – Patan – Lagankhel and ended at Satdobato.
This is the 1st history of the Long Routed Jagannath Ratha Yatra of about 9km route which took about 6hrs to complete.

We would like to thank everyone for attending this Ratha Yatra and helping us in arrangements and Supporting us.
Thankyou Hare Krsna.

All Glories To Srila Prabhupada!
All Glories to Sri Jagannath Baladeva And Subhadra Maiya.

More photos here: https://goo.gl/d0S7N6

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