Lecture on Srimad Bhagavatam Canto 09 Chapter 11 Text 18-19 by HG Kripamoya Prabhu on 13 Feb 2015 at Radhadesh
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Mayapur Retirement Village as an International GBC Project
This the 312 resolution from the Minutes Of The GBC Annual General Meeting at Sri Mayapur Dham
Whereas the desire of the international GBC is that a retirement village be created in Sridham Mayapur that would operate under the direction of the international GBC
Resolved:
That the Retirement Village/Elders’ Enclave is under the exclusive direction of the international GBC Body. There is no direction or control from any other ISKCON entity.
A committee will be formed to oversee the operation of the Retirement Village once the construction phase has been completed. Badrinarayan Swami will work with the Mayapur GBCom to select that committee and to establish the guidelines under which the management committee and the Retirement Village project will operate.
Badrinarayan Swami is appointed as the GBC Body’s agent for this project. Badrinarayan Swami will report to the Mayapur GBC committee as needed and will seek their prior approval for major decisions.
FINAL REMINDER
Dear follower of Srila Prabhupada,
Please accept our humble obeisances. All glories to Srila Prabhupada!
Kindly submit your homage to Srila Prabhupada for his Vyasa-puja book by April 15.
In addition, if you're a direct disciple of Srila Prabhupada, please check out www.sptributes.com to learn about a Vyasa-puja book open to all his disciples. The deadline for submission to this book is also April 15.
The standards for submitting an offering to the traditional Vyasa-puja book (the one published by the Bhaktivedanta Book Trust) are as follows:
———— *Absolutely no offerings will be accepted after April 15, 2015.*
Offerings must be in English.
Please restrict the length to a maximum of 3,000 words.
Please omit all diacritics on words that can be found in the VedaBase. It’s easier for us to put them in. If you quote a verse from outside the VedaBase or compose original Sanskrit, please include diacritics.
Do not "recycle" an offering — no offerings from previous years will be accepted.
The Vyasa-puja book is meant for glorifying Srila Prabhupada, not venting grievances. The BBTreserves the right to reject an offering it deems inappropriate or to ask for a rewrite.
When writing an offering on behalf of a temple or other unit, please try to write in such a way that the other devotees in your unit can also identify with the offering.
Who may write an offering?
1) Governing Body Commissioners
2) Sannyasis
3) Authorized representatives of ISKCON temples, preaching centers, farms, gurukulas, BBToffices, and "others," such as BTG magazine and ISCOWP (this is not a complete list). If there is some doubt, we will request you to send written authorization from your GBCrepresentative.
4) No multiple offerings. For example, a temple should not enlist all its bhaktas to write offerings under the temple heading. Joint authorship (2-4 devotees) of a single offering is fine.
5) Please make sure you tell us where the offering originates. For example: New Vamsi-vata (the Madagascarfarm community), NOT just New Vamsi-vata. If we don’t know where the offering comes from, we will not print it.
6) Always leave a double space between paragraphs. If you want some special formatting, submit your offering as an attached file in Microsoft Word or RTF format.
7) Submit your offering by emailing it to Dravida Dasa at dravida108@gmail.com <mailto:dravida108@gmail.com>.
<mailto:dravida108@gmail.com>Offerings may be submitted any time from now until April 15, 2015. We will confirm receipt of your offering by e-mail. If you do not receive a confirmation, resend it.
<mailto:dravida108@gmail.com> The BBTis not responsible for lost offerings. ------------
Veganism, Vegetarianism and Prasadarianism
By Dusyanta dasa
In this article that is dealing with the differences between Veganism, Vegetarianism and Prasadarianism there is a necessity to provide quotes from scripture, from Sri Guroh and from Sadhu. As Vaisnava devotees of Lord Krishna we always use these three principles to authenticate our actions, our ways, and our decisions. Any quotes provided will only be from Srila Prabhupada’s books.
But firstly to fully understand what we are dealing with we need to understand the holistic integrated process that eating entails.
Eating is the last process in an Agricultural act.
Unless we understand and accept that eating is intrinsically linked to agriculture then our understanding will always be flawed and incomplete. What we put into our mouths is based on a huge agricultural system that began months before we even bought or grew the food. The way our food is farmed bears down exactly on whether there is violence in our food, whether the environment has been exploited and damaged, whether animals have been slaughtered, whether artificial pharmaceutical fertilisers, herbicides and pesticides have been utilised and whether we have assisted in a holistic process or not. Just by what we put into our mouths.
As devotees we have a lot of issues to consider before we eat. Firstly we offer our food for Krishna’s pleasure, Bhagavad-gita As It Is 3.13. Then we have the huge issue of whether or not the food we eat is violent. On this issue there are many quotes from Scripture for us to consider. One of the main principles that Veganism was originally conceived in 1948 was this whole point. Their point was that to avoid violence, then all animal interaction needed to be by-passed as they perceived the connection to animals in farming was the source of all violence. However as will be revealed by scriptural reference this is just a materially superficial understanding and explains comprehensively why Veganism is a relative modern movement based on no Vedic theistic foundations.
Violence as a principle is an inherent natural law of the material world and is unavoidable in all circumstances of Agriculture as explained in the Srimad Bhagavatam. In the third canto of Srimad Bhagavatam the principles of Devotional Service are explained in detail and one point being Ahimsa, or non-violence. But in the further explanations of devotional service in 3.29.15 the final conclusion on violence related to agricultural products is explained in detail so there is no misunderstanding..
Canto 3. Chapter 29. Text 15.
“A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one’s devotional service.”
So the principle of violence is delineated here for the devotee to fully comprehend by the text using the word, “Natihimsrena” – excessive violence, and in the context of the verse it is used as “without excessive violence.” The inference being that there will be some violence in the execution of devotional service, as in the case of Arjuna and his devotional service.
The word “Ahimsa” –with no violence, is not used in the context of executing devotional service and this is further elaborated in the explanation in Srila Prabhupada’s purport that is related exactly to food, eating and agriculture. A few significant points are made here. Firstly that eating vegetables is Violence.
“The answer is that eating vegetables is violence, and vegetarians (and in this case Vegans as well) are also committing violence.” And then a bit later in His purport Srila Prabhupada writes; “We have to commit violence; that is a natural law. We should not, however, commit violence extravagantly, but only as much as ordered by the Lord.”
# My added words in brackets to include Vegans, who also eat Vegetables.)#
Eating means we have to pursue agriculture because eating is an integrated component of agriculture, it is the last action in agriculture. And in agriculture there is only violence to commit by eating vegetables, by ploughing the land, by weeding the land, by harvesting crops, and a whole host of other agricultural activities. Once we put food into our mouths we are already implicated fully into the violence of producing that food, there is no material way out of that.
1974 Conversations and Morning Walks
We are negative of vegetarian and non-vegetarian. We are not vegetarian, neither non-vegetarian. We eat Kṛṣṇa prasāda. Rather, “prasādarian.” We are neither vegetarian, nor non-vegetarian. Because we don’t eat which is not offered to Kṛṣṇa. Things are prepared according to the order of Kṛṣṇa, and when Kṛṣṇa eats, we take the remnants of foodstuff. Therefore we do not fall in the group of vegetarian or non-vegetarian. We are transcendental.
Room Conversation with Reverend Gordon Powell, Head of Scots Church — June 28, 1974, Melbourne:
Prabhupāda: These flowers are very nice. They are called?
Devotee: Daffodil?
Prabhupāda: Daffodils. Oh.
Reverend Powell: No, jonquils, aren’t they?
Devotee: Jonquils.
Prabhupāda: Very… Just see how God’s artistic brain.
Reverend Powell: Hmm. Yeah.
Prabhupāda: You can see God in everywhere. But one must be Kṛṣṇa conscious, God conscious. Then he’ll see every moment, everywhere God, nothing but God.
Reverend Powell: Is this part of the God consciousness, that in everything is the God?
Prabhupāda: Yes. Everything is made out of energy of God.
Satsvarūpa: Here are some sweetballs made out of milk and butter.
Prabhupāda: You can, you can pick up.
Reverend Powell: Made out of what?
Satsvarūpa: Mostly out of milk and butter.
Prabhupāda: Milk preparation.
Reverend Powell: Thank you. And, um,…
Prabhupāda: Yes, you can eat.
Reverend Powell: Now?
Prabhupāda: Yes.
Reverend Powell: Thank you. (eats)
Satsvarūpa: Very juicy.
Reverend Powell: Hm. Very juicy. Hm.(laughs)
Prabhupāda: All of them, give, each, one. We can prepare hundreds of nice preparations from milk. Therefore cow protection is required. Do you like?
Guest: Very sweet, Prabhupāda. (laughter)
Reverend Powell: Something quite different. Hmm.
Devotee: Here, perhaps you can use this.
Reverend Powell: Thank you. Yes, I think I need it. You, you, you’re completely vegetarian, and not have meat of any kind and not eggs at all?
Prabhupāda: No.
Reverend Powell: Why not eggs? Because…
Prabhupāda: We are not even vegetarian.
Reverend Powell: You’re not.
Prabhupāda: No. We are negative of vegetarian and non-vegetarian. We are not vegetarian, neither non-vegetarian. We eat Kṛṣṇa prasāda.Rather, “prasādarian.” We are neither vegetarian, nor non-vegetarian. Because we don’t eat which is not offered to Kṛṣṇa. Things are prepared according to the order of Kṛṣṇa, and when Kṛṣṇa eats, we take the remnants of foodstuff. Therefore we do not fall in the group of vegetarian or non-vegetarian. We are transcendental.
Reverend Powell: Yes.
Prabhupāda: Yes.
Reverend Powell: Well, thank you, Your Grace. If you’ll excuse me, I have another appointment.
Prabhupāda: Thank you. That’s… Hare Kṛṣṇa.
It’s plain to see from this conversation that we are neither Vegan, nor Vegetarians nor non-Vegetarians; devotees are transcendental to these material conceptions. We are Prasadarians. And to put this in context with the agricultural model that is used for us to put food into our mouths we need look no further than Bhagavad-gita As It Is by Srila Prabhupada. In the chapter entitled “The Perfection of Renunciation”, chapter 18, text 44 Lord Krishna explains the concept of krsi-go-raksya or “cow protection agriculture”.
Cow protection agriculture is a holistic integrated system of producing food for devotees where there is the minimum of violence and a self-sustaining complete dynamic. No externals are needed because cow protection provides all the necessary tools and facilities to farm in a self-sufficient way. The concept explained here is cow protection and agriculture together. Cow protection does not exist on its own without land to farm. And farming does not exist on its own without cow protection. The relationship between farming and cow protection is based on mode of goodness symbiosis, otherwise from both perspectives intervention on an industrial scale are needed. Farming without draught power from animal’s means mechanistic intervention with tractors and heavy machinery. And fertilizing the soils without organic naturally occurring manures from cow protection means using pharmaceutical artificial prilled fertilisers, pesticides, herbicides and fungicides. For devotees the guiding quality to farm is through the mode of goodness only, which governs how farming is managed. And within the cow protection agricultural model the mode of goodness sits perfectly well.
The main problem with a Vegan type agricultural model is that it does not illustrate an alternative way of producing food that bypasses modern methods. Because in Veganism animals are by-passed completely then Vegans are forced to use industrial mechanistic methods of cultivating the land, harvesting crops and so forth. Without tractors and animals Vegans have no alternative method of torque or draught power for ploughing 1000’s of acres of land to feed the world. Alternatively in Cow protection the Bull and Horse both provide torque and draught power to farm without the need for modern methods of mechanistic agriculture.
That’s the first huge problem with Veganism, they have no methodology of cultivating other than using industrial type tractors to feed the world. The next obstacle for Vegans is how to out source their fertilisers for growing food to feed the world. Without using industrial violent pharmaceutical fertilisers or animal manures there is not much left to them apart from green fertilisers and composting plants. Without the use of animal fertilisers, and animals in any form, Vegans’ hands are tied; they only have composting of green crops as a credible way to replenish the soils. The question then arises; would there be enough green cropping in the world to fertilise the soils to feed the world? The answer is absolutely no chance whatsoever. Of course they could always use the artificial fertiliser route without the use of animal biomass but then we would soon be facing widespread soil erosion globally. As it happens Vegans, without their knowledge, depend on animals to provide vast amounts of biomass as fertilisers to grow their food. If Vegans are “organic” and only eat organically grown food then they are 100% dependent on animals for providing the Hooves, Horns, Blood, Bones, fish, feathers etc that make up the bulk of commercial organic fertiliser around the world. Either way we look at it, Veganism is not an alternative to illustrate how to feed the world without using industrial modern methods, in fact the point is Veganism does not exist purely in any shape or form that can show the model to feed the world successfully, in a sustainable model.
How ever because the authentic Cow protection agricultural model is based on the three principles of Vaisnavism; Guru, Sadhu and Scripture then it can be a successful model. But the problem with Cow protection is what form of model should that take. One of the main reasons that Veganism has popped up in Iskcon is because the Cow protection projects have not serviced the devotees, as they should have done. So to understand fully what the criteria are for a successful cow protection project and therefore a successful agricultural model we have to dive deeply and transparently into finding all the relevant statements on this subject because to date it does not work how it is meant to work.
Actually it is very simple to understand how cow protection works but what has been the problem is executing it in that way. The very first principle in a cow protection project is using the mode of goodness to manage it. Mostly in Iskcon this has been overlooked time and time again. How to execute cow protection in the mode of goodness? Then, what principles of existence does a cow protection project need to be surrounded by? Then, the holistic integrated model of the three models of Iskcon need to be symbiotically linked together.
What makes cow protection agriculture work, is the principle of community and cow protection harmonising with each other symbiotically in the mode of goodness. Cow protection and related agriculture can only work in the mode of goodness. This means that the lifestyle adopted by the humans managing cow protection compulsorily have to live according to the mode of goodness. If they don’t then cow protection will not solve all the economic problems that cow protection is meant to.
That’s why Veganism stands absolutely no chance of succeeding, because it is not in the mode of goodness on any level practically. The Vegan model of agriculture is based on the mode of passion and mode of ignorance because of those two principles outlined earlier, viz a viz, draught power to cultivate land, and alternative fertilisers. It’s these two principles that Cow protection are outstanding in, in fact cow protection produces all dairy products from the cows, all grain products from the bulls and then all torque and drought power. Then the next added bonus is the manures from all animals. This can be anaerobic-ally digested to produce methane gas and then what is left over is the best fertilizer in the world because the ammonias have been converted to ammonium bicarbonate, which is the ideal food for plants.
It is worth noting at this point in the history of Cow protection within Iskcon exactly where and why the project encountered severe problems. In 1985 at Gita-nagari a revolutionary visionary program was introduced called “adopt a cow”. This in effect meant that cow protection not only became a business and a capitalistic project in the mode of passion but also meant that a symbiotic mode of goodness relationship was not required to sustain the project. Thus the nature of cow protection was totally compromised. Although it seemed as if this were the answer to the prayers of cow protectors universally, the concept eventually fell on its head. The reason was because there was no substance in this mode of passion concept. The devotees collected millions of dollars for the cow protection project and it meant living in style. But it was short lived because the mode of goodness was prevented from entering into the frame. Because Cows are in the mode of goodness and Vaisnavism is Pantheistic money plays no role in environmental husbandry and ecological theology. The main component of cow protection agriculture is the mode of goodness management, the symbiotic relationship and community lifestyle, not monetary dependency.
The workings of cow protection illustrate how it is an authentic system for providing an agricultural model especially for living in the mode of goodness. Within this dynamic of cow protection providing many of the economic solutions of life, is the next step. This is the next model of the totality of Iskcon. There are three Iskcon models that exist in a symbiotic relationship that make up the totality of Iskcon. The first model is the “Temple” model, the second model is the “Community” model and the third step is the “Cow protection agricultural” model. When these three exist in harmony, simultaneously with each other in the symbiotic mode of goodness relationship then the members of Iskcon benefit from this immeasurably.
The second model of Iskcon is the “Community” model. The community model provides the actual pivot to success. Community in Iskcon means creating the whole social body of life and this social body of devotees depends naturally and symbiotically on the mode of goodness cow protection agricultural model, the third model of the totality of Iskcon existence. The social body fills in all the parts of Iskcon that to date are missing. All our social needs are fully covered in the Community model of Iskcon. The Temple model of Iskcon does not cover the social needs of devotees and the Temple model is essentially a preaching tool. Once we move over from trying to make the Temple model our social model by establishing the real social community model of Iskcon so many solutions are solved automatically.
All the food for devotees is produced by the devotees for the devotees on the farm; food is grown for the Temple and for the community simultaneously. Therefore Lord Krishna receives the topmost food produced on the planet with minimum violence and vegetarian fertilisers from cow protection. The farm situation is where the community devotees live and run the farm and all the ancillary village, artisan and cottage industries related to village life in the mode of goodness. These three main models make up the totality of Iskcon and in this structure of Iskcon it becomes a self-sustaining model that needs no outside inputs. The village is supported by craftsmen of all types to construct beautifully designed cottages from natural materials, agricultural labourers, dairy processing devotees, and all types to contribute to the Vedic Village lifestyle. But essentially in this model the Cows are the centre of village life because without the Cows we would have to revert to modern industrial methods of farming and thereby lower the material modes of nature to Capitalism, the mode of passion and ignorance.
Our total successful model of Iskcon is based on these three models working together for the mutual benefit of all members of Iskcon. Not one section of Iskcon is favoured. Our political model of governance for farming and community are based on the four political models of social life.
1. Anarchism- Brahmanism.
2. Monarchy-Ksatriyas.
3. Capitalism-Vaisyas.
4. Communism-Sudras,
And in this way there is not the western one-way approach to government where they hope one glove fits all. There has to be different types of governing to suit all types and qualities of people.
Thus we dispatch to history the concepts of materialism related to our diet. We are Iskcon, a community independent of outside help. We are minimum violent farmers. We are prasadarians that eat only food offered to Lord Krishna. Where is the conflict of interests, in Iskcon the totality abolishes false concepts because the totality of Iskcon is made up from all the answers not all the problems. We are the totality of Iskcon, we have all the solutions.
Ramayana teaches the spirit of selfless service and sacrifice. For the devotees, there is strong nourishment needed in terms of hearing and studying the glorious characters exhibiting unparalleled sacrifice. This helps them practise renunciation in its true spirit, namely the spirit of selfless service.
The Ramayana, through sterling examples, shows us the mood in which a devotee practises Bhakti yoga, and in particular how a renunciants practises his renunciation.
Vibhishana was a great devotee of Lord Rama, and the younger brother of Ravana, the arch enemy of the Lord. Ravana’s family is indeed strange; his sister Shurpanaka wanted to enjoy Rama, and seeing Sita as an impediment, tried to kill her. Ravana on the other hand wanted to enjoy Sita, and considering Rama as an impediment, vainly attempted to kill him. Another brother, Kumbhakarana just wanted to sleep, while Vibhishana alone wanted to selflessly serve the Lord.
Vibhishana wasn’t a traitor; he loved Ravana and repeatedly implored him to return mother Sita to Lord Rama. However Ravana’s obstinacy impelled the devout Vibhishana to abandon his brother and seek refuge of the merciful Lord. Vibhishana later cried when the Lord killed the wicked Ravana and retrieved Sita from his abode Lanka. Vibhishana teaches us that to serve the Lord means to uphold the truth and this may mean sacrificing even our loved ones if they abandon sacred principles.
Earlier in the Ramayana we see the heroic bird Jatayu, laying down his life to protect mother Sita as she was being unlawfully carried away by Ravana. Sita had told the bird to just inform her husband Rama about her abduction, and he would certainly come to protect her. Jatayu, feeling outraged at Ravana’s heinous act decided to save her from his clutches. Most people in Jatayu’s place would have been happy to receive the service of simply giving news. He wasn’t expected to fight and protect her; he was old and would have certainly lost the battle. However, unable to tolerate this offense to mother Sita, he attacked, knowing fully well that he’d be killed because he was too old. But to serve Rama, he gave all his efforts, and with his two old wings attacked Ravana. Ravana on the other hand possessed strong arms and bought down the heroic Jatayu but not before the warrior bird destroyed Ravana’s chariot, asses, and his charioteer.
Why did Jatayu risk his life; what was his motivation? Selfless service to the Supreme Lord. He embodies the teachings of Lord Chaitanya Mahaprabhu who taught the ideal aspiration of a devotee:
“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.”(Sikshastakam, verse 4)
This heroic service of Jatayu bought tears to the eyes of the Lord; the Lord cried profuse tears of gratitude seeing this act of pure, selfless devotion of a devotee in the body of a mere bird. Jatayu gave up his life in the loving embrace and lap of Lord Rama. The Lord performed the last rites of this great devotee while Emperor Dasharatha, the Lord’s own father was not favoured with this blessing.
All our spiritual advancement depends on cultivating this mood of selfless service; the more a devotee grows in his spiritual life, the more he desires to be the servant of servant of all, giving all respect to others and desiring nothing in return. In this mood alone we can chant Hare Krishna purely, in a way that attracts the Lord to reciprocate with our calling and fill our hearts with the gift of pure love, Krishna Prema.
Real Knowledge Changed My Life
By Vishakha Devi Dasi
Despite years of academic study, I didn’t know anything until I met Srila Prabhupada.
“In this material world there are different types of achievement, but of all of them the achievement of knowledge is considered to be the highest because one can cross the ocean of nescience only on the boat of knowledge. Otherwise the ocean is impassable.”—Srimad-Bhagavatam 4.24.75
“Wales: Its People, Climate and History” was a myopic 61-page report of facts and maps by a proud ninth-grader (me) who thought, on completing the most extensive research paper she’d ever done, that she knew something about Wales.
Looking back, what I knew about Wales after completing that report was theoretical at best, but in broad terms all that my fellow students and I got from the entire scope of our education wasn’t actually knowledge, at least in Krishna’s terminology.
According to Krishna, actual knowledge is extraordinary and concerns more than the material sphere of science, politics, history, geography, sociology, and so on.
It was at a tent program in the center of Mumbai during a warm March evening in 1971 that I first encountered actual knowledge. Srila Prabhupada was speaking, and although I missed much of what he said because of his accent, I sensed that I was hearing something worlds apart from all that I’d ever heard before. The experience was scary but exhilarating, and something in me that had been sleeping began to stir.
Because Prabhupada was noble, learned, and gentlemanly, despite myself (I was an atheist at the time) I respected and had some faith in him and wanted to understand what he was saying. So I listened to him and his followers.
They explained that real knowledge includes giving up the sense of proprietorship. Prabhupada has written, “One has to get out of this false notion that human society is the proprietor of this world.” (Bhagavad-gita 15.5, Purport) The creator and proprietor of this world is God. All things and all beings come from Him and are His. Real knowledge also includes recognizing that the soul—the life in the body—is different from the body and is an integral part of God. A person in complete knowledge knows God, the soul, material nature, and their interactions.
All this shattered my formerly held understandings. Yet it explained why, despite good friends, good health, and success in my desired profession of photography, I was deeply dissatisfied and confused. Without knowledge of my source and purpose, my life was in disarray.
Prabhupada’s followers told me I didn’t have to give up photography but instead of photographing for money, prestige, and the thrill of creativity, I could photograph as a service to God and His servants. This was devotional service, and it would free me from attachment to the results of my work and the continual ups and downs of my mind and profession. Instead of trying to please myself, I was to try to please God and His devotees. In this way, they said, I could become detached from mundane life and advance spiritually.
In other words, the knowledge Srila Prabhupada proffered did not result in passivity. It was not simply theoretical, but practical: I was to perform acts in the status of soul. Such acts—bhakti-yoga, or devotional service—would strengthen my advancement in actual knowledge. And this knowledge would in turn strengthen my budding enthusiasm for bhakti-yoga.
I learned that lust, greed, and envy cover and destroy knowledge and would block my spiritual advancement by distracting me, thus keeping me materially attached. In other words, sense control—following rules and regulations—was necessary to acquire actual knowledge. But the idea of following rules and regulations wasn’t attractive. What to do? I realized that even the glimpses of spiritual possibility I had by being with Srila Prabhupada and his followers made my old life and the future it offered look bleak. If I became a famous, popular, and wealthy photographer but was empty inside, what was the use? Better to accept the austerity of rules and regulations (which, as it turned out, were healthy for the body and mind) than to live a wasted life.
Besides, if I’m a soul—and given the arguments and evidence I’d heard, it seemed likely I was a soul—why not act like a soul? Why act according to the dictates of my mind and body, which aren’t me? If I could transfer myself to a platform of real knowledge and its corresponding activities, then surely I would benefit and be inwardly satisfied. So, tentatively, my then boyfriend (and later husband) John (now Yaduvara Dasa) and I tried doing what devotees do, namely hearing and chanting about Krishna and His devotees, serving them, and living simply. Gradually our doubts decreased and our hopes increased.
The Effects of Real Knowledge
Prabhupada says, “The purpose of knowledge is to understand distinctly that the living entity has by chance fallen into this material existence. By his personal endeavor in association with authorities, saintly persons, and a spiritual master, he has to understand his position and then revert to spiritual consciousness or Krishna consciousness. . . . Then it is certain that he will never come again into this material existence; he will be transferred into the spiritual world for a blissful eternal life of knowledge.” (Bhagavad-gita 13.24, Purport) And Krishna says, “Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.” (Bhagavad-gita 4.36)
Why does transcendental knowledge have this amazing effect? There are at least four reasons: One is that the source of transcendental knowledge is the Supreme Personality of Godhead, Lord Sri Krishna. Worldly “knowledge” is the product of people’s limited and faulty worldly minds. Second, through knowledge Krishna extends His mercy to us for our material and spiritual benefit. Worldly knowledge is for mundane aggrandizement, entertainment, titillation, and distraction, which do not ultimately benefit us. Third, actual knowledge discerns reality from illusion and makes us attached to reality and detached from illusion. Worldly knowledge delves only into illusion and increases our attachment to it. And fourth, the result of actual knowledge is pure devotional service, which frees the practitioners from material miseries and enables them to attain the highest love, love of God and His creation. Worldly knowledge cannot counteract the miseries of this world, which include birth, disease, old age, and death, and worldly knowledge cannot evoke real love.
The result of transcendental knowledge defies the imagination. The Bhagavad-gita explains that the fire of this knowledge burns up the reactions of our work and enables it to merge into transcendence (4.19, 23), it ends illusion (4.35), it is the most sublime and pure fruit of mysticism and the cause of liberation (4.38), one who achieves it achieves supreme spiritual peace (4.39), it’s like a weapon that slashes the doubts that arise from ignorance (4.42), and due to a lack of it, we suffer in a material body (5.14, Purport).
Changed by Knowledge
As we became more intrigued by Krishna consciousness, transcendental knowledge changed John and me. Without thinking about it, we began to give up old ideas and habits, even though giving up those things separated us from family, friends, and coworkers who put importance solely on material endeavors. On seeing our change, some of those people ridiculed or ostracized us as if we’d become errant weeds or sycophants. Yet, however hurtful their reactions were, the knowledge Srila Prabhupada presented, which had transported us outside societal walls of conformity, was stronger than social pressure.
The most dramatic change we experienced from accepting actual knowledge was not that our material joys, sorrows, and fears ended (although they were tempered, perhaps), but that our lives were reoriented. Krishna, karma, reincarnation, demigods and their higher planets, hells and the suffering and reformation they entail—knowledge of these became integral to our new worldview.
Prabhupada explains, “If one accepts a spiritual master, one can learn to distinguish between matter and spirit, and that becomes the steppingstone for further spiritual realization. A spiritual master, by various instructions, teaches his students to get free from the material concept of life.” (Bhagavad-gita 13.35, Purport)
Now John and I photographed with knowledge of our relationship with Krishna, knowing Him as the supreme governing principle, as the one who knows everything, who is the oldest, the all-pervading origin of everything, and the ultimate controller and maintainer. He is knowledge, the object of knowledge, and the goal of knowledge.
As for my old report on Wales, well, “The purpose of education is to understand Krishna and His devotional service. If one does not do so, then education is false.” (Chaitanya-bhagavata, Antya 3.44, quoted in Srimad-Bhagavatam 4.29.50, Purport)
Or in Krishna’s words in the Bhagavad-gita (9.2), spiritual knowledge is “the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.”
Bhaktin Sakshi Donates Scholarship for TOVP Construction
Bhaktin Sakshi from Delhi, India decides that the scholarship money she received from her college would best be spent on “higher education” by helping to build the TOVP to fulfill Srila Prabhupada’s desire to bring millions of people to Mayapur, and ultimately back to Godhead. This is truly the best use of intelligence in the Lord’s service and a wonderful example of sacrifice
His Grace Sesa Das, ISKCON GBC and Minister of Education, Speak About the TOVP
Sesa prabhu expalins that, as the Minister of Education in ISKCON he sees the TOVP as an educational project and an integral part of our missionary work to educate the general public about Vedic knowledge. It’s a once in a lifetime opportunity we are part of and he encourgaes us to give our “might” to help in it’s completion.
The Indian government has finally agreed to restore the Yamuna’s ecological flow through several steps demanded by protestors, beginning with bringing the sacred river under the Environment Protection Act within two to three months.
The move is a huge victory for the Free Yamuna Campaign of Braj (the land of Lord Krishna’s pastimes), which has been fighting for years now to restore the beleaguered river.
It is also a direct response to the Campaign’s third protest march since 2011, which was organized by sadhu and environmentalist Ramesh Babaji and his Maan Mandir organization; the Bharatiya Kisan Farmers’ Union; and the Pusti Marg sect of Vallabhacharya, whose main Deity is Yamuna Devi.
Over 20,000 people participated throughout the week-long Yamuna Muktikaran Padayatra (The “Free Yamuna” Foot March), which left Kosi in Braj on March 15th.
As well as members of the organizing sects, they included thousands of enthusiastic Brajbasis from Braj’s 1,200 villages, many revered saints of Vrindavan and Mathura, and members of several social, legal and commercial groups.
Residents of towns and villages along the way also participated as the Padayatra passed through with its horses and bullock carts displaying various tableaus of Braj Culture. Meanwhile several folk kirtan groups chanted the Lord’s names throughout.
Despite ill health, Sri Ramesh Babaji came and walked in the Padayatra, and elated all the participants with his uplifting spiritual discourse. Marchers braved heavy rains with single-minded determination, singing kirtan and honoring sumptuous prasadam to keep their spirits up.
Arriving in New Delhi on March 20th, the protestors staged a massive demonstration with some of Braj’s most respected sadhus, which was covered by both print and digital media.
“The roads of the capital had never seen such a huge gathering of Brajbasis and devotees singing kirtan and dancing like that,” says organizer Ravi Monga. “The police escorts were amazed and even joined in at times.”
Through March 20th and 21st, the protestors set up camp at the protest grounds of Jantar Mantar. When eleven sadhus embarked on a hunger strike, the media took the story up in a big way, and by late that night, a message came from the government that Minister of Home Affairs Rajnath Singh was ready to meet with the protestors.
The next day, a small delegation of four met with Singh, to present their demands.
The Free Yamuna Campaign has been raising awareness of the fact that all of the crystal clear waters that emerge at the Yamuna’s source in Yamunotri are diverted for agriculture and other uses at the Hathini Kund Barrage in Haryana. What’s left for the unknowing 80 million pilgrims and river bank residents who bathe and drink in the sacred river with faith and devotion every year is actually nothing more than a mixture of domestic sewage and industrial waste.
Brijbhasi children also have been actively participating in the protest march
As a result, according to a study conducted by the Energy and Resources Institute and supported by UNICEF, around 23% of children living beside the Yamuna River have high lead levels in their blood. And there are doubtless many other adverse health effects.
Thus the Free Yamuna Campaign representatives demanded that 1) the basic minimum ecological flow of fresh Yamuna water be released from the Hathini Kund Barrage and allowed to flow throughout the river’s entire stretch; and 2) that a parallel canal be built alongside the Yamuna to collect almost all sewage and divert it out of the Yamuna and into the Agra Canal.
According to Ravi Monga, these would free the river of most of its pollution.
Home Minister Singh, representing the Indian Government, agreed to implement these demands under the Environment (Protection) Act of 1986 and the Water (Prevention and Control of Pollution) Act of 1974. However he stated that a period of approximately two to three months would be realistically needed to do so.
After the meeting, a senior Cabinet minister visited the campground at Jantar Mantar and announced to the media and the public that the government had agreed to the demands and would implement them in the agreed-upon timeframe.
The protestors are floating on clouds.
The protesters reached Delhi on March 20th.
“According to the Free Yamuna Campaign mentor Sri Ramesh Babaji, a beloved saint of Braj, our Yamuna Padayatra has actually overcome Kali Yuga (the dark age) through its win,” says Ravi Monga. “He cited verses from the Skanda Purana that clearly state the Yamuna river will cease to exist after 5,000 years of Kali Yuga – which is right now.
“However, he quoted the Srimad Bhagavatam 1.18.8, which states that Kali Yuga loses its effects when faced with true devotees. Here, true devotees have defeated Kali Yuga.”
In returning the Yamuna river to Braj, Ravi says, the Indian government is rebuilding a 1,375 kilometer temple, and bringing back an inseparable part of Lord Krishna’s land that had been lost. It’s also saving an important aspect of Indian culture and spirituality, and a way of life that goes back for millennia.
Of course, they haven’t done it yet. And some in the Indian media are raising questions about whether the demands will really be implemented due to complications that previous agreements and further government bureaucracy may present.
What’s more, some say that taking water which was used for drinking and agriculture back from the Hathini Kund Barrage may cause a whole new set of disputes.
So a lot still remains to be seen. But millions of devotees and environmentalists the world over will be praying that the Yamuna river, once declared a dead river by the United Nations, is about to see a new dawn.
* * *
ISKCON devotees have also been actively involved in the Save Yamuna campaign. To help raising awareness, they participated in protest marches, signed petitions or organized special events worldwide. A feature documentary produced by ISKCON devotees about young Brijbhasis' heroic efforts to save the Yamuna will be released this year at film festivals, in cinemas and on televisions worldwide. Click here to watch the film's trailer:
Early Sunday morning, March 15th, the TOVP Team consisting of Jananivas prabhu, Radha Jivan prabhu, Vraja Vilas prabhu and Sunanda prabhu flew to the Lone Star State, Dallas, Texas.
Arriving at Sri Sri Radha Kalachandji Dhama, the Lord’s Padukas and Sitari were greeted by a large kirtan and gave darshan to all the devotees. In the evening the TOVP program began with arati to Sri Sri Radha Kalachandji followed by more krtan. The temple room was at maximum capacity of 300+ devotees by the time the program began. Nityananda das, the temple president, introduced the TOVP Team consisting again of Ambarisa and Svaha prabhus, Jananivas prabhu, Radha Jivan prabhu, Vraja Vilas prabhu and Sunanda prabhu, and turned over the program to Radha Jivan. Once again, he introduced the speakers, making heart-stirring appeals in-between each speaker asking devotees to make a sacrifice for the TOVP and pledge accordingly. Pledge cards again started pouring in and to everyone’s total amazement by the end of the program $1 million was pledged, far surpassing anyone’s expectations. The Lord was certainly inspiring devotees from within their hearts. Ambarisa handed out Silver Gratitude Coins to donors, giving them big hugs and blessings. The program concluded with prasadam. Afterwards, Nityananda das was so pleased and inspired with the program that he pledged another $1 million from the Dallas temple.
On Monday, March 16th, while still in Dallas, Texas, the TOVP Team visited Mr. Vora’s home at his invitation, bringing the Lord’s Padukas and Sitari.
The previous evening at the temple during the TOVP presentation Mr. Vora had pledged a Silver Gratitude Coin and he wanted to encourage some of his friends to do the same. A few of his friends came on short notice and one Gold Gratitude Coin was pledged for $250,000.
While traveling with us, Jananivas prabhu is giving Deity Seva Seminars and other talks at the temples in-between traveling.
On the evening of Tuesday, March 17th he gave his first Deity Seminar at the Dallas temple to another packed temple room of devotees eager to learn from him.
From Dallas, our next stop is Denver, Colorado, home of Sri Sri Radha Govinda, Gaur Nitai and Jagannath, Baladeva and Subhadra.
Like Dallas, this is one of the original 108 temples established by Srila Prabhupada which he personally visited and installed the Deities. We arrived on Wednesday, March 18th greeted by an ecstatic group of devotees dancing and chanting. The Padukas and Sitari gave darshan while kirtan continued, and finally Jananivas prabhu spoke about Mayapur and the TOVP.
On Thursday, March 19th the Denver devotees congregated to observe the 71st birthday of Jananivas prabhu (and Pankajanghri prabhu).
Just as Srila Prabhupada came to America at the advanced age of 70 to bring the message of Srila Bhaktisiddhanta and the parampara, Jananivas left India for the first time in 43 years to do “whatever it takes to build Radha Madhava’s new home.”
On Friday, March 20th, the TOVP presentation took place to an audience of about 75 devotees. The Padukas received an abhisheka during an ecstatic kirtan while Jananivas placed Lord Nrsinghadeva’s Sitari on everyone’s head.
Temple President Tusta Krishna prabhu introduced the TOVP Team consisting of Jananivas prabhu, Radha Jivan prabhu, Vraja Vilas prabhu and Sunanda prabhu. Radha Jivan spoke for some time and introduced Jananivas who inspired the devotees to serve Sridhama Mayapur and the TOVP project. Radha Jivan then, once again, made an appeal for pledges and, although a smaller congregation than Alachua and Dallas combined, $200,000 in pledges was raised. After the program prasadam was served to all the devotees.
Saturday, March 21st was a day of traveling, flying to North Carolina to the community of devotees in Hillsborough, North Carolina.
We arrived too late in the evening for any temple greeting and went straight to our accommodations at the house of Aditya Narayana prabhu and his wife.
On the morning of Sunday, March 22nd, the Lord’s Padukas and Sitari were greeted at the temple with kirtan and an abhishek and arati, and placed on the altar. In the evening we made our TOVP presentation to the Hillsborough community.
This temple was built and started by His Holiness Bir Krishna Goswami in the 1980’s in the rural area surrounding Raleigh, North Carolina, and has grown to become a community of dedicated servants of Srila Prabhupada and Sri Caitanya Mahaprabu. After kirtan, Radha Jivan and Jananivas spoke to a gathering of about 60 devotees, inspiring and giving them a vision of the importance of Sridhama Mayapur and the TOVP project. Despite having their own temple and school building project to raise funds for, the community altogether pledged $230,000 for the TOVP, sacrificing their own needs.
Everywhere we go we are experiencing the same miracle of devotees and temples sacrificing their own needs for the greater good of the organization, with faith that the Lord will reciprocate and provide what they need. Serving Mayapur and the TOVP serves all our needs as the rising tide raises all the boats, or feeding the stomach nourishes the entire body.
Prasadam was then served to the devotees to their full satisfaction.
On the evening of Monday, March 23rd, the temple filled up again to hear Jananivas prabhu speak on Deity worship. For almost two hours he spoke, bringing great happiness to all the devotees present.On the evening of Monday, March 23rd, the temple filled up again to hear Jananivas prabhu speak on Deity worship. For almost two hours he spoke, bringing great happiness to all the devotees present.
Hare Krsna,
Please accept my humble obeisances, all glories to Srila Prabhupada!
This is the report of the Monthly Sankirtan Festival (MSF) in San Jose CA USA started by Vaisesika Prabhu. As you can see they set goals and went well over the goals they wanted to reach. There is also a highlight portion of the report that gives an idea of the many activities that occurred during the (MSF). This report will give devotees around the world an idea of what they can do in their own temple in regard to the MSF.
As I travel around the world I'm seeing that more and more temples are getting involved in the MSF. It's a practical way to distribute books for devotees that are working or for some other reason don't have much time to distribute books.
Your servant,
Vijaya dasa
www.iskconbookdistribution.com
Dear Srila Prabhupada
Please accept my humble obeisances. All glories to Srila Prabhupada!
The Monthly Sankirtana Festival (MSF) of MSF of Nectarian Rain which was conducted over the last 4 weekends to honor
Sri Caitanya Mahaprabhu, was concluded Today (March 5th) on Gaura Purnima, and the final MSF results were offered on this auspicious occasion to Sri Caitanya Mahaprabhu, Srila Prabhupada and their Lordships at the ISV temple in Mountain View
caitanya-caritamrta — nitya-nutana sunite sunite judaya hrdaya-sravana
Sri Caitanya-caritamrta is ever-increasingly fresh. For one who hears it again and again, the heart and ear become pacified.
CC Antya 19.111
caitanya-caritamrta nitya kara pana
yaha haite ‘premananda’, ‘bhakti-tattva-jnana’
CC Antya 5.89
Translation: O devotees, relish daily the nectar of Sri Caitanya-caritamrta and the pastimes of Sri Caitanya Mahaprabhu, for by doing so one can merge in transcendental bliss and attain full knowledge of devotional service.
From Srila Prabhupada’s Jaladutta Dairy
I feel today better. But I am feeling separation from Sri Vrindaban and my Lords Sri Govinda, Gopinath, Radha Damodar. The only solace is Sri Chaitanya Charitamrita in which I am tasting the nectarine of Lord Chaitanya’s Leela
10 FRIDAY, September 1965
Our Sankirtan festivals owe a lot to Sri Caitanya Mahaprabhu, who started this movement with his associates, the Panca Tattva, going from town-to- town and door-to-door to distribute the Holy name.
To continue following in the footsteps of Mahaprabhu, Team ISV organized a Sankirtana yagna of ‘ MSF of Nectarian Rain’ to spread the Holy name and Krishna Consciousness throughout the Bay Area.
Goals
The goals of this MSF were:
To distribute at least 25 Caitanya Caritamrta (CC) sets To collect at least $6001 in Laxmi points To read a certain section of the CC Language of the month [ Spanish] To learn few lines Spanish which is useful for Sankirtan Finnish comprehensive planning for the Sankirtan seminar
To realize these goals, ISV devotees held two Hari-Nama Sankirtana performances in Palo Alto, chanting the holy names and spreading the sound vibration, and they conducted massive book distribution over four weekends, going out door to door to distribute Caitanya Caritamrta sets and Srila Prabhupada’s books. CC sets.
Highlights
Both adults from various teams (Team ISV, Motel Gita and other ISV departments) as well as kids from Sunday school participated in door-to-door book distribution. Books also distributed in Stanford university campus. For the First of in the history of ISV devotees distributed a CC Set to West Indies and California Origin persons. Team ISV Organized Conference call for training toronto devotee’s for Set’s distribution door to door Team ISV also Organized Conference call for reading of Caitanya Caritamrta lead by Gandharvika Mataj and other devotees Team ISV also Organized Conference calls to learn spanish lines. Team ISV devotees also distributed many books at howrah station India. Motel Gita team is also received anonymous donation $5000 from a devotee The Sunday-School kids lead by Kameswari Mataji had pledged to do 15% of the books goal (i.e. S3 CC Sets books) and succeeded in distributing 16 Sets raising more than $4152 total Laxmi. In addition, books were also distributed by the Smart-box team through smart boxes placed in various establishments in the Bay Area. Harinam Sankirtan Team lead by Syamlangi Mataji did an excellent job by organizing two continuous harinama Sankirtan parties. In other efforts, Motel Gita associates at Sacramento communicated that they had dispatched several hundred Gitas to motels
As we made this offering of the MSF results, we were pleased to report that the Books and Laxmi goals had been met and surpassed.
Summary of Scores
Here are the book distribution results.
In all:
More than 71 devotees participated in book distribution Team ISV distributed 2799 books, including 49 CC sets and raised 82 Sponsored sets Team ISV also distributed 6 SB Sets They raised $21914.42 total Laxmi (including donations)
Acknowledgements We thank all participating devotees, donors and Sankirtana leaders who contributed to this MSF, and last but not least we owe our gratitude to HG Vaisesika Prabhu for inspiring everyone to go out on Sankirtana!
Gaura Purnima MSF of Nectarian Rain Ki Jaya!
Yours in service,
Sri Krishna Purusottama das
His Holiness Giriraj Swami Speaks About the TOVP
His Holiness Giriraj Swami recalls the TOVP project during Srila Prabhupda's time and relates many pastimes with him in this regard. He believes that ISKCON is now ready for this project and encourages all devotees to take it seriously. It will be one of the great wonders of the world and people from all over the world will come to see it.
