Srila Prabhupada: You said that your job is maya, but you must know that maya is illusion. As soon as there is absence of Krishna Consciousness—that is maya. But you are working just to help and push Krishna’s interest; therefore, it is not maya. Anything used in Krishna Consciousness is real renouncement. Letter to Jayagovinda, February 3, 1970
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Why this is important
This Spiritual Centre is run by ISKCON, the world´s largest international Hindu institution based on the ancient Vedic scriptures. It consists of a Hindu temple, famous vegetarian restaurant "Govinda's", which is the oldest in Sweden, and an Indian goods shop. The Centre has existed in Fridhemsplan (Central Stockholm) for over 34 years; and during its existence for public service it has developed to become an established cultural institution.
The Centre is yearly visited by up till 100 000 people of
different categories: worshippers, spiritual seekers, teachers and students (for study visits), vegetarians/vegans, Hindus, global Indians etc. The visitors are benefitted by the variety of facilities and activities the Centre offers: worship, conduction of religious rituals such as marriage ceremonies, spiritual initiation etc, courses in spiritual philosophy, devotional yoga, mantra meditation, Indian music and dance, theatre, vegetarian cooking, ayurvedic health care, as well as festivals, vegetarian karma free freshly cooked meals, a shop offering a variety of products that harmonize with a holistic healthy spiritual culture.
The continued existence of the Centre is now in danger since the landlord, a property company owned by Municipality of Stockholm, has cancelled the renting contract, because they have other plans on how to utilize the locality. Despite stating an intention to reach a settlement outside the legal system, the landlord has so far not offered any proper compensation. If this will not change, the whole Centre will be forced to close down its activities. Many people have expressed that it will be a great loss if this will happen.
It is reasonable to claim that a municipal property company has a special responsibility to take into consideration the public benefit this Centre offers the population of Stockholm.
The Centre is yearly visited by up till 100 000 people of
different categories: worshippers, spiritual seekers, teachers and students (for study visits), vegetarians/vegans, Hindus, global Indians etc. The visitors are benefitted by the variety of facilities and activities the Centre offers: worship, conduction of religious rituals such as marriage ceremonies, spiritual initiation etc, courses in spiritual philosophy, devotional yoga, mantra meditation, Indian music and dance, theatre, vegetarian cooking, ayurvedic health care, as well as festivals, vegetarian karma free freshly cooked meals, a shop offering a variety of products that harmonize with a holistic healthy spiritual culture.
The continued existence of the Centre is now in danger since the landlord, a property company owned by Municipality of Stockholm, has cancelled the renting contract, because they have other plans on how to utilize the locality. Despite stating an intention to reach a settlement outside the legal system, the landlord has so far not offered any proper compensation. If this will not change, the whole Centre will be forced to close down its activities. Many people have expressed that it will be a great loss if this will happen.
It is reasonable to claim that a municipal property company has a special responsibility to take into consideration the public benefit this Centre offers the population of Stockholm.
On Saturday 23rd April, Bath Spa University will be hosting a conference to mark the first fifty years of the Hare Krishna Movement, also known as the International Society for Krishna Consciousness (ISKCON).
One of the movement’s leading gurus, His Holiness Bhakti Charu Swami, will be in attendance and there will be an opportunity to experience the arati ceremony where worship is offered, enjoy Indian dance and join in chanting the Hare Krishna mahamantra.
A panel chaired by Suzanne Newcombe (INFORM), bringing together academics and devotees, will debate what happens when a New Religious Movement is no longer so new.
The keynote lecture will be given by Prof. Kim Knott (Lancaster University) who will focus on the movement’s achievements and challenges in a British setting.
Other papers consider the role of the movement in education (Rasamandala Das) and its place within the wider Vaishnava context (Dermot Killingley).
This conference offers an opportunity to assess how the Hare Krishna movement has changed in the course of its first half century.
Dr Catherine Robinson, Senior Lecturer in Religions, Philosophies and Ethics at Bath Spa University, said: “From controversial beginnings in the West where it attracted allegations of being a cult, it has established itself as a vital part of the contemporary religious scene with activities as diverse as feeding homeless people, ecological farming and workshops for schools alongside various forms of public witness and outreach.
“From humble beginnings in America in 1966, where Bhaktivedanta Swami had journeyed from India, the Hare Krishna movement has now become popular in the West and increasingly worldwide.
“By examining its origins and development, as well as offering some insights into the life of the movement, not least through sharing food, the conference will be a forum for reflection on the development of the Krishna movement and it’s made an impact in the world today.”
The conference runs all day from 10am – 6pm on Saturday 23rd April at Bath Spa University (Newton Park Campus).
Conference tickets are available online at www.bathspalive.com.
Source: http://www.bathecho.co.uk/news/whatson/uni-host-conference-marking-fifty-years-hare-krishna-movement-66438/ ;
With his first novel, “The Yoga Zapper,” ISKCON devotee Hari Mohan Das (Mohan Ashtakala) has blended exciting fantasy storytelling with themes from the Srimad-Bhagavatam, including the prophesied appearance of Kalki Avatar at the end of Kali Yuga.
He hopes to entertain and educate a diverse Western audience with this potent mix, published by mid-sized Canadian publisher Books We Love.
Mohan has all the requisite background for a mystical novel like this. As a child, he grew up in North India against the backdrop of the Himalayas.
“My uncle was an officer with the Indian Forestry Service, and we lived close to the jungle,” he says. “I remember hearing tigers at night, and I had a pet deer. I had so many adventures! So a lot of the descriptions and authentic feel of India in my novel come from those experiences.”
Mohan later moved to Canada with his parents, and as an adult joined ISKCON, receiving initiation as a brahmana priest from Bhakti Svarupa Damodara Swami. He has studied Vaishnava scriptures and their stories in depth, and presented at interfaith and diversity conferences at various churches and schools.
He also edited a local newspaper for fourteen years and had articles published in the Denver Post, before moving to Calgary, Canada, where he now lives with his wife Anuradha, son Hrishi and daughter Gopi.
The recent publication of The Yoga Zapper is the culmination of many years of work for Mohan, who hopes to share the depth of the Vaishnava tradition through the medium of modern page-turners.
Author Hari Mohan Das (Mohan Ashtakala)
The plot of The Yoga Zapper is certainly intriguing enough to draw readers in. While hiking in the Himalayas, two American brothers – who act as the eyes and ears for Western readers – discover an ancient Sanskrit scripture that contains instructions on how to time travel through chanting mantras and performing a yajna. They dub it “The Yoga Zapper.”
The brothers convince a priest at a local Hare Krishna temple to perform the ritual contained in the book. Steve, who has an intellectual approach to life, is transported to a peaceful village in Satya Yuga, at the beginning of time. There, he falls in love with the beautiful Shanti and learns to open his heart and understand the meaning of duty.
Meanwhile Jack, who is immature and self-centered, finds himself at the tail end of the current dark age of Kali, where he gets entangled in the treachery and intrigue of a civilization unraveling at the end of time. Forced to finally become accountable for his previous actions, he is imprisoned by a pitiless world-ruling dictator.
“According to Vedic scriptures, as time progresses, things actually get worse, and at the end of time we will have a very evil dystopian kind of future,” Mohan says. “Then, when the cycle of time starts again, things will become peaceful and contemplative. In my novel, I based the dystopian future on some current trends such as environmental degradation and the control the government and other bodies have over us in terms of our lack of privacy. I then took these a step further and imagined a use of genetics where people are instantly identified and connected to a vast network, which is used to control and tax them.”
But there are also light forces at work. Growing, maturing, and seizing his destiny, Jack escapes from prison and goes to Shambala. This is a valley hidden deep in the Himalayas, where Vedic scriptures predict the Kalki Avatar will appear at the end of Kali Yuga to destroy miscreant leaders, reset the time cycle and bring the world back to the peaceful Satya Yuga.
In the novel, when the evil ruler discovers Shambala and attacks it, Kalki does indeed descend, and an epic world war erupts, featuring mystical weapons and ancient flying aircraft called vimanas.
As well as being entertaining, The Yoga Zapper contains strong environmental themes, a darkly humorous social commentary, and introducers readers to many concepts of the Vedic culture and philosophy.
“Combining an exciting story with the scriptural elements in an engaging way was a challenge,” Mohan says. “I wanted to not shove the philosophy down people’s throats, but to bring it out in a way that’s easy to understand and appreciate. I hope I’ve done that.”
So far, Mohan has received good responses from yoga practioners, who are fascinated to read about some of the authentic narratives of the tradition; as well as from the interfaith community and fans of fantasy and Eastern mythology.
“I’ve written this novel mainly for a general public audience,” Hari Mohan says. “But I’m finding that ISKCON devotees are also curious about the unique approach I’ve taken. I hope some will be inspired to make their own contributions to this genre.”
Source:http://iskconnews.org/devotee-author-aims-bhagavatam-inspired-novel-at-western-audience,5465/
In the beginning of our spiritual life, we come with lots of enthusiasm. Then, after some time, we lose that initial fire and we come into a realm of struggling with all the high standards of Krsna consciousness. We do not feel the same inspiration that we had in the beginning. Then, what do we do? At that point, what can we do?
Srila Prabhupada explains that one must chant in a mood of a helpless child. So, when we become helpless, when we realize, ‘Actually, I am not a great devotee, I am struggling, it is not easy! It is very challenging, maybe too challenging!’ Then, all we have left is to look for mercy, as much mercy as possible, because it is mercy that can change us. On our own strength, we are lacking, we do not have the determination and conviction to just act on the level of pure devotion even after hearing all the good instructions. Then, all that is left for us to do is to look for as much mercy as possible. Because, through that mercy, we will change and we will get a desire!
It is not difficult to be a pure devotee if we would want to be, the problem is that we do not want to be. We are holding onto our material conditioning and therefore we do not get nourishment from devotional service. But, by mercy, we can go beyond! Therefore, with time, as we are realizing more and more how much we are falling short in being pure devotees, more and more, we become eager for mercy. That mercy is available in so many ways: in service, in hearing from the vaisnavas, in prasadam, in giving donations – in so many opportunities and so many forms. One has to be eager to look for it, to take it and to look for opportunities.
In the Caitanya Caritamrta, there is a famous story of Gundica marjana, the cleansing of the temple, where all the devotees were cleansing and competing with each other. Some did very well and others did little less well, and Lord Caitanya would chastise those. But there was this one Brahmana, who suddenly saw the lotus feet of Sri Caitanya Mahaprabhu in front of him, and he took the pot of water which was meant to wash the temple and instead, he washed the lotus feet of Lord Caitanya and drank that water!
Lord Caitanya complained to Svarup Damodar, ‘Look what your Bengali vaisnava has done!’ Svarup Damodar, being the senior most of Bengali devotees, took him and threw him out of the temple, but that devotee danced the whole way because he drank the water from Mahaprabhu’s feet. No one else saw that opportunity! So we have to be awake to see the opportunities – ample opportunities – here and everywhere in the world created by Srila Prabhupada. Let us take advantage!
Source:https://www.kksblog.com/2016/04/become-eager-for-mercy-2/
Not Always Rosy!
Bhaktimarga Swami: I had met Jaya Vijay at a festival in the Berkley area some years ago and had marvelled at his working efforts. He was a padayatra (pilgrim) leader for 10 years from 1986 to 1996. He is indeed inspiring. I wanted to include him in this blog about the purifying nature of walking. An article appeared in the recent issue of Padayatra Worldwide:
“When you watch a Padayatra India slideshow everything seems rosy, but in fact, it was very difficult. Walking the highways in India is no place for a lady or gentleman. Some of the truck drivers are very rough – sometimes they go off the road or hit the oxen. We got malaria and dysentery. When the devotees get ill, it’s difficult to recover and keep moving at the same time. They have to stay on the tractor. They don’t have a private room. Maybe once or twice a month we might get a private room. Usually we stayed in open schools, where there was no privacy at all. People watched you when you took your bath or passed stool. Sadhu means “open book” – it is another definition of a sadhu – there is nothing to hide. You have to learn to sit down on your mat and be in your own mental world and do your own thing. Sometimes it’s hard to do it because you’re tired and you have people looking at you, laughing at you, joking about you. It’s a place to learn tolerance; it is not a joke. I have seen many devotees blow it or hit each other, not out of contempt but because they’d just had enough. I have seen lots of sannyasis go crazy with the kids. It is very difficult. Some devotees got injured. There were broken wrists and ankles, one devotee was hit by a truck, and another from Finland died when he fell under the tractor in South India. Sometimes we present the rosy side of padayatra, but to pick the roses there are many thorns, and sometimes you get pricked. It’s not a piece of cake. In the long run it’s very purifying – the most purifying program in our whole ISKCON society.”
(The Most Purifying Programs, by Jaya Vijaya dasa, Padayatra Newsletter, 2016)
With the hope of introducing my festival program in modern day communist China we spent yesterday morning learning about the country by visiting the capitol, Beijing. In the afternoon we toured the famous “Forbidden City” in central Beijing. Constructed from 1406 to 1420 the Forbidden City was the Chinese imperial palace that served as the home of emperors as well as the ceremonial and political center of Chinese government for almost 500 years. During the tour I noted many similarities between China and India’s ancient civilizations that I’m confident will be useful in my programs
Source:http://www.travelingmonk.com/35482/the-forbidden-city
Recently I have been dealing with some difficult situations, and although I am familiar with what Srila Prabhupada and our scriptures and previous acaryas have said about such cases, I still wasn’t sure if my present approach was actually in line with Srila Prabhupada’s will and I wanted some confirmation. In this mood, I began listening to a talk Srila Prabhupada gave about Lord Chaitanya’s meeting with the Mayavadi sannyasis in Varanasi—not a likely place, I thought, to find an answer to my question. But soon enough I got an answer:
“ei-mate tan-sabara ksami’ aparadha
sabakare krsna-nama karila prasada
Chaitanya Mahaprabhu excused all these offenders. Anyone who is godless, he is offender. So when they chanted Krishna Krishna and accepted the Vedanta philosophy according to the explanation of Chaitanya Mahaprabhu, He excused them. That is the significance of Lord Chaitanya. He is very merciful. He excuses. Without excuse, how He can deliver the fallen souls of this age? Their condition is very precarious. Their duration of life is very small and they are not very intelligent, very slow to understand the importance of spiritual life. . . . So there is no other alternative than to excuse them. Chaitanya Mahaprabhu excused them.” (Talk on Cc Adi 7.149–171, March 18, 1967, San Francisco)
In all my time with Srila Prabhupada, I never heard him say, “Haribol!” and I presumed he had reservations about it. But in this early lecture, he spoke about “Haribol” in a most charming and endearing way:
“bahu tuli’ prabhu bale—bala hari hari
hari-dhvani kare loka svarga-martya bhari’
So, Chaitanya Mahaprabhu’s special feature, as you see in the picture, He would simply raise His hands and ask anybody to chant Hare Krishna, Hare Krishna. And people will, in the crowd, they will also respond to Lord Chaitanya. So in this way, at Benares He was enjoying.
bahu tuli’ prabhu bale—bala hari hari
hari-dhvani kare loka svarga-martya bhari’
And the sound of ‘Hare Krishna, Haribol,’ . . . There are two slogans. One, Hare Krishna, Hare Krishna. And another, short, is Haribol, Haribol. You can practice also that. Haribol.”
A devotee responded, “Haribol.”
Prabhupada continued, “Yes. Haribol. That is a shortcut of Hare Krishna. Yes. Haribol. Haribol means ‘the sound of Hari, or the Lord.’ Haribol. So whenever there was some greeting, Chaitanya Mahaprabhu used to answer, raising His hands, ‘Haribol.’ ”
Such is Lord Chaitanya and Srila Prabhupada’s mercy.
Hare Krishna.
Haribol.
Yours in their service,
Giriraj Swami
Source:http://www.girirajswami.com/?p=10773 ;
WAITING FOR ETERNITY WE FORGET TO LIVE TODAY: When I was a new devotee I often reflected that within a few years that special flower airplane would take me back to Godhead, and so I had no worries. Ten years later I realized my thinking was wishful and I had to deal with living in the world. Gaudiya Vaishnavism or living with a consciousness or remembrance of Krishna isn’t life denying but life affirming.
For those who came to this path of bhakti in great distress, having bottomed out materially, this conclusion takes a while to embrace, if it is at all. In such a condition we relish hearing how bad the material world which confirms that we aren’t crazy for experiencing our distress, frustration, or depression in what appears to be a pointless, miserable world.
Many classes emphasized this negative aspect of life while extolling the spiritual world and a life full of meaning and devotion there, and that we needed to save the world as our first duty. Prabhupada shared his sense of urgency to help others, knowing he had only a short time to set up his mission. As motivating and helpful as this was, the downside was that many of us denied our physical needs to an extreme
Perhaps we needed that at first, yet this view and practice was not sustainable, and some of us failed to live and be present to our needs and inner guidance. Everyone has to come to terms with their physical necessities and spiritual practice and live their lives accordingly, and it isn’t always easy, especially without mature guidance.
Those who haven't, as Prabhupada taught us, “made the best of a bad bargain,” or more, who have found the beauty in the world’s design, and our life of devotion in response by seeing Krishna’s hand in all the details of our lives, are often disconnected and unhappy, and, in effect, waiting around for the next life without really living.
Following in the footsteps of great souls, I have referred to the miseries of material existence elsewhere as the negative impetus for bhakti. At some point, after we felt relief from our suffering, some of us asked, “and then what?” In other words, just the emphasis on the negative wasn’t enough to get us out of bed in the morning. We had to have a more positive orientation or impetus for bhakti to keep us moving forward, and being relieved of our distress, we discovered we had to address our personal necessities and calling in life.
Some left this path all together to pursue that direction because they didn’t have support from wise, experienced, elders who had already made the transition from monk to householder with family and careers. Or persons like me struggled for years to create balance and an interface with the world in terms of occupation, home, and family.
At present, I feel the urgent necessity to share what I have learned to help devotees find what is required as material support, and to increase their spiritual practice and necessity for progressing through the stages of bhakti.
Facing my death, either today, tomorrow, or sooner rather than later, has been life transforming for me, as I have already shared. Now my attempt is to help you have same that awareness—die before dying—even if you are young, strong, and on top of the world.
When I was with my mom in hospice, knowing that she was in her last days, I became very introspective, questioning everything. We felt closer than ever before, and realized the past didn’t matter, or our considerable differences, even hostility toward one another, had no meaning now, and so we did our best to reconcile our relationship.
In my language, we were cutting the karmic cords that bind people together through materially possessive love or hate. We were one as human beings who must die. The fact that material life is temporary isn’t an accident, but is purposeful, and it is up to us to find that purpose. Our apparent mortality and the miseries of life beg the question, “why?”
Their purpose isn’t to give us pain, but to get our attention by helping us search the solution to our predicament. Some people just write it off as just the way it is seeing this life as all and all, but those with a spiritual bend, will find God, and attaining his grace and service, as the answer to the death and pain “problem.”
For devotees, this solution involves living our life to the fullest and using our nature and goals as a devotional offering, and looking to see everything as the grace of Krishna meant for our good. In this way we develop reverence for all things and feel grateful for each day. As someone said about their cancer, which I’m adopting, “cancer concentrates the mind wonderfully,” as to what is most essential in life, and for the soul’s purpose.
HEALING FROM OUR PAST TO LET OUR LIGHT SHINE: Sometimes in our pain, hurt, betrayal, abuse, or debilitating disease, we may feel like damaged goods, that we are broken and irreparable, with no value and nothing to contribute to anyone, not even ourselves. However, we can discover the truth that it is possible to heal from any great suffering we have endured--or in the case of a disease that we can't heal from, to make peace with our upcoming death. If we are able to reclaim and uncover our spirit and see our inherent value as souls and human beings, our great trails can be transformed into our great strength, and we can shine our light, live with grace and gratitude, and both acknowledge our gits, and share them with the world.
By: Yadunath Das for ISKCON News on April 8, 2016
Most devotees know that 26 Second Avenue was the first Hare Krishna temple outside India, the place from 1966-68 where Srila Prabhupada performed the first initiations, the place where ISKCON’s first generation of leaders were trained, the place where Bhagavad Gita As It is was written. At the end of 1968, so many people were coming to Krishna consciousness that a bigger location was needed. Over the years, the New York temple has relocated to bigger and bigger spaces. But there is only one 26 Second Avenue, and it remains—a half-century later—one of the most sacred pilgrimages places in the Western World.
Thanks to devotees at the Brooklyn temple, in 1991 ISKCON was able to reclaim 26 2nd Avenue and we've been renting the space ever since. The 15-year lease that was signed in 2001 was up for renewal this year. Much has happened over those 15 years. The East Village has transformed from a derelict neighborhood to one of New York’s luxury locations. Real estate in the area has sky rocketed; likewise the terms of ISKCON’s new lease, renewed this time for a modest three years, reflect the financial changes to the neighborhood.
It won't take much to secure this sacred space—provided devotees all come together. Here's how people can help, both devotionally and financially.
Between now and July 1, devotees around the world have a chance to safeguard the Mecca of Krishna Consciousness in the West. They can make a donation now of $108 and be one of the worldwide team who are stepping forward to secure Srila Prabhupada’s first temple—26 Second Avenue—with a three-year lease.
FESTIVAL + FUNDRAISER DETAILS
Dates: Saturday, June 4 + Sunday, June 5
Times: Morning session: 10am - 1:30pm (Sat + Sun); Afternoon session: 2:30pm - 5:30pm (Sat), 2:30pm - 6:00pm (Sun)
Topic: “The Seven Purposes of ISKCON” - ISKCON’s Mission Statement penned by Srila Prabhupada in July 1966 + 26 Second Ave pastimes of our Founder-Acarya. Special guest speakers will elucidate ISKCON’s Seven Purposes in the very place where ISKCON was incorporated!
Prasadam: Lunch and Dinner included!
Each admission ticket includes a delicious prasadam lunch at 1:30pm and dinner at 6:15pm prepared by Radha Govinda Mandir's Satya dasi and Friends. Dinner will be served at Radha-Govinda Mandir in Brooklyn, followed by an evening of entertainment.
Gifts: As a gesture of our gratitude for your participation, special gifts have been arranged for each attendee.
Tickets: Each 3½ hour session is valued at $108. All proceeds go towards meeting the steep spike of rental fees for 26 Second Avenue. Go to one, two, three or all four sessions.
Can't attend, but still want to contribute? - For those who can’t attend the sessions, you can still be a part of this important service by making a modest $108 donation toward keeping 26 Second Avenue the living, breathing ISKCON center it still is.
To buy tickets or make a one-time donation of $108, please click on the PayPal button below and specify if you can or cannot attend, and that your donation is for the 26 Second Avenue Fundraiser: (live button found at http://krishnanyc.com/iskcon-50th-anniversary)
If you would like to offer other amounts or ongoing support by a monthly donation, please visit our GIVING PAGE (http://krishnanyc.com/giving).
To send donations by mail, checks can be made payable to ISKCON and posted to:
ISKCON, Attn: Yadunath das, 26 Second Avenue, New York, NY 10003
For more information or if you have any questions, please contact info@krishnanyc.com
If you live too far away to have ever seen the inside of 26 Second Avenue, you’ll certainly want to have a look at the beginning of this video, "Hare Krishna: Fifty Years of Service & Joy."
Source:http://iskconnews.org/iskcon-50th-anniversary-festival-at-26-second-avenue-2,5505/
Over 20000 students attended a mega youth festival organized by ISKCON Pune on 20th March to celebrate the 50th anniversary of ISKCON. The event, which was attended by principles of various colleges, political leaders from the youth community, the education commissioner of Pune and several other VIPs, was widely covered by several newspapers and broadcast on Indian’s national TV channel, Doordarshan. The theme of the event was‘Drishti - Bharat leads the world’ and showcased India’s real spiritual wealth by means of which the country has the capacity to lead the entire world.
The Pune temple formed a steering committee of 12 youth preachers headed by Antardvipa Das who heads the city’s VOICE preaching centres for young people.
“Srila Prabhupada established ISKCON 50 years ago to fulfil the prediction of Lord Chaitanya that the holy names of Lord Krishna will be chanted all over the world,” explained Radheshyam Das, President of ISKCON Pune.
He explained that ISKCON had flourished and grown rapidly all over the world in just a few years because Srila Prabhupada was supported by many young people who had flocked to hear him in the late 1960s and early 1970s.
“Srila Prabhupada was an expert in harnessing the power of youth,” he continued. “Therefore, we decided that the best offering to Prabhupada in the 50th year of ISKCON was to bring together a large number of young people and harness their enthusiasm and energy to provide real direction and spiritual values to make their life successful.”
“Many of our working youth contributed salaries of a month or two to organize this event,” said Antardvipa Das. “We collected over 2 million Rupees from our youth congregation to organize this remarkable event, which is probably the largest gathering of young people in one city in the 50-year history of ISKCON.”
When devotees started publicizing the event, they handed out more than 135,000 passes to over 70 colleges in Pune in the very first week.
“When we approached Principals and heads of educational institutions with VIP invitations, they welcomed us wholeheartedly,” recollected Radheshyam Das. “It was almost as if they had rolled out a red-carpet for us, and gave us full access to their students. Many of them urged us to hold such events and programmes within the precincts of their campuses.”
India’s premiere ticket booking websites such as bookmyshow.com and townscript.com had facilities by which students could book their passes online. Students registered their attendance through a ‘missed call service’ by ringing a number mentioned on the free pass.
“We received almost 27,000 unique missed calls,” explained Antardvipa Das. “Our publicity also included social media platforms such as Facebook, Twitter and Whatsapp. We sent several videos and pictures out on several Whatsapp groups through which we reached out to thousands of young people. The result was that even before we opened the gates to the venue, we found 4000 students already waiting outside to be let in. With 20,000 students in attendance, this must be a record of sorts within ISKCON.”
Students were treated to a special cultural programme on a 40x60 feet stage which included a drama by Bhaktimarga Swami’s “Vande Arts”, a shadow drama on the Bhagavad-gita by students of IIT Kharagpur, short Videos on ISKCON and Srila Prabhupada, kirtans by the Vrajvadhus band from Vrindavan, and a dance-drama called “Mauli” which depicted a dialogue between the mediaeval saint Tukaram and the great Maratha warrior-king, Shivaji Maharaj.
ISKCON leaders including Gopal Krishna Goswami, Lokanatha Swami, Gauranga Das from IIT Mumbai and Gaura Gopala Das who is a Whatsapp celebrity spoke at the event. Other ISKCON leaders who attended the event included Hanumant Preshaka Swami and Bhaktivinoda Das.
“One of the highlights of the event was the number of free gifts that were given to students,” said Antardvipa Das. “Vodaphone sponsored free simcards with talktime and a data pack. Another company sponsored free fruit jellies, while others sponsored discount coupons for rental cars. We also distributed a small book by Srila Prabhupada to each participant.”
Revatipati Prabhu, Vice President of ISKCON Pune NVCC felt attracting a record number of young people to ISKCON through a single event was a significant achievement by the team of devotees that worked together so efficiently. “With our outreach programme that was a part of this event, more than 500,000 people learnt about the fiftieth anniversary of ISKCON. We certainly achieved our target,” he said.
“The hard work in areas such as fund-collection, planning, publicity, sound, lighting, stage set-up, celebrity attendance, and the hours of meetings with the core-committee was an incredible learning experience for me,” described Sonar Gauranga Das, a member of the organizing team. “I am sure that the Supreme Lord Sri Krishna will bless the entire team for their efforts to glorify Prabhupada in such an amazing manner.”
Feedback received from students who attended the event was positive and appreciative.
“I liked all the parts of the event,” said Vikrant Wadekar, a student from Pune. “But what I liked best was the fusion music performance in the end. It was electrifying.”
Mayank Jalan, a student participant who had attended an ISKCON event for the first time said, “It was simply an amazing event from start to finish. I enjoyed every single moment of this incredible conference.”
Summarising the outcomes of the conference, Toshan Nimai Das said that they had distributed one book of Srila Prabhupada to every student who attended, besides handing out thousands of Back to Godhead magazines.
“Over 1000 thousand students registered for ‘Gita Youth Society for Transformation’ an ISKCON Pune initiative for wider outreach to the student community,” he described. “More than 200 students bought copies of Bhagavad-gita as it is. We sent text messages to many of these people. Almost 500 students replied back and told us they wanted to attend future programmes. One of the best outcomes of the event was that the heads of many colleges and educational institutions became very favourably inclined to ISKCON. They have sent us invitations to host our lectures and other events in their premises.”
“I wish to thank the Conference team for their hard work, dedicated planning and powerful execution,” concluded Radhe Shayam Das. “We received many calls from ISKCON leaders in India appreciating this program and admiring its grand success.”
* * *
Young people who wish to participate in the youth activities of ISKCON Pune can contact Antardvipa Das by sending an email to antardvipadas@gmail.com
Photos of the event can be seen by clicking here.
Videos of the event can be accessed by clicking here.
Source:http://iskconnews.org/20000-students-at-largest-youth-festival-in-the-history-of-iskcon,5506/
(Kadamba Kanana Swami, 27 February 2013, Vrndavan, India, Caitanya Caritamtra Seminar Part 2)
Madhavacarya was extraordinary because he was worshiping Krsna as the Supreme Personality of Godhead. We find Madhavacarya seated at the foot of Govardhan at Govinda Kunda and we find him there deeply absorbed in his chanting of the holy name so much so, that he would not let anything in this world interfere with that chanting.
The vow of Madhavendra Puri is something else. Let us for a moment concentrate and meditate on Madhavendra Puri and his vow. His vow was basically not to make any arrangement for anything to eat. Why such a vow? That vow was not followed by him in the mood of austerity, it was not, “From now, let me do some extraordinary austerity. I will not a make any arrangements for anything to eat.”
No, that was not it. If you think of it, all problems start with eating. It’s because we have to eat that we have to work and then you need to cook, and so on, and before you know it, it’s a huge entanglement. It takes away time – time away from the essential activity, and that was what was mood of Madhavendra Puri who did not want to take away any time from glorifying Krsna. He did not want to, for one moment, just stop his chanting. So, therefore he was not going to bother with anything else. He just let it go, he renounced it, he said, “I will leave it up to Krsna and I will only chant.”
So therefore, if we think about that for a moment, we can realise how deep his level of Krsna consciousness was. His chanting was not the chanting of a sadhika. His chanting was not the chanting of a devotee in practise, who was trying to get purified in practise by his chanting day-by-day; by trying to become more fixed up like most of us. His chanting was the chanting of one who was relishing the glorification of Krsna, who was hopelessly attached to glorifying Krsna and could simply not stop for a moment in that activity. So then, that kind of consciousness that attracts Krsna.
The King’s Finger.
Once upon a time, there lived a king. The king was very kind and ruled his people very well. One day he accidentally cut his finger. The king cried aloud and his minister who was a devotee of Krishna came running and saw that the king has cut his finger.
The minister tying a cloth to the king’s finger said, “Dear king, don’t worry, whatever happen it’s is the mercy of Krishna. So be happy and thank your luck and thank Krishna”
The king got very angry and said, “What nonsense you are talking. The blood is coming out. I am crying in pain. You say this is the mercy of Krishna. You are a big fool. I will throw you in jail”. Shouting thus, the king got his minister thrown in jail. The minister smiled and said aloud, “Whatever happened is the mercy of Krishna! Thank you Krishna!”
But one fine morning the fat king went alone for hunting in the forest. There were no guards no ministers with him. He soon lost his way in the forest and landed in an enemy’s tribal kingdom.
Suddenly the tribal king and his soldiers rounded up the king and tied him to a tree. The tribal soldiers then drank and danced around the king and shouted, “Let this king be sacrificed to our Kali”. Shouting thus, they all prepared the king for the big sacrifice to Kali devi.
The king was sad as there was no minister with him to advise how to escape. He was weeping with tears running down his eyes.
The tribal king and the priest came to inspect the king and saw that the king had a bandage on his finger.
The priest then said to the tribal king, “Sir, this king has already cut his finger and the blood has already come out of him. But for our Kali we need fresh blood and a whole body without any cuts. Therefore, this king is unfit to be sacrificed and let him go back to his people.” The tribal king agreed and set the king free.
The king got back to his kingdom and related the story to his minister who was in jail. The minister then smiled and said, “See I told you that whatever happens is the mercy of Krishna and is for our own good !
On that day, you cut your finger it saved your life ! And when you put me in jail it also saved my life !” The minister said smiling.
The king was surprised and asked, “How’s that !”
The minister replied, “See, wherever you go I have to be with you. But on that day I was in jail. So I did not come with you. If I had come with you, the tribal king would have sacrificed me because my body was whole and there were not cuts on me. This way I too was saved !
You cutting your finger and me going to jail both happened to our own good! That is what I believed. And this is the moral philosophy that everyone should believe… “whatever happens, happens for our own good and it is the mercy of Krishna !”
If we strongly believe in this moral philosophy we will really stop worrying and make our lives happier and happier… forever and ever ! Putting our lifes in hands of Krishna is the most secure way to live our life.
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Source: http://m.dandavats.com/?p=20360
Despite the success of Vaishnavism as a worldwide phenomenon, there are yet some persistent difficulties faced by converts in understanding and implementing the ancient guru-disciple tradition. Partial understandings of source texts combined with highly selective use of quotes has only served to exacerbate the divisions of thought. This is particularly true of the writings on the delicate subject of guru-disciple.
This is probably as much as can be expected considering the prevailing climate. Whether we term it ‘post-modernism’ or not, the current intellectual and philosophical climate in the industrialised world has contributed to a particular perspective on the Vedas and the guru-disciple culture which is at its heart. The post-modern paradigm has several elements which may be helpful to the spirituality required to fully understanding the guru-disciple relationship. Conversely, it has some that directly militate against it:
- Relational rather than hierarchical – Post-modern people are suspicious of the mainstream in any area of life and much prefer flat or networked organisations to hierarchies. Post-moderns want to humanise the world and are drawn to marginalised people; they are relationship centred. They give a higher priority to building a relationship than maintaining a building or structure. This view of the world probably helped to create the Hare Krishna movement back in the 1960s and 1970s.
However, as the role of the guru in the Hare Krishna movement has become augmented with organisational position and corollary power, there have been more complaints about the ‘position of guru’ being used to preserve the ‘institutional hierarchy.’ As the movement has gone from the social fringes to a more ‘mainstream’ position, the post-modern observers have re-categorized it from a ‘spiritual movement’ to a ‘religious institution.’ Although there is only a difference in size and complexity, that is enough for some to regard the guru-disciple relationship as an instrument of a religious hierarchy – and to react against it.
- Spiritual rather than rational – Post-modern people, it is said, are more inclined to honour feelings along with rationality. They are drawn to signs, symbols and mysticism and love to hear stories of miraculous or mysterious experiences. Social psychologists suggest that this may have something to do with the ‘feminisation’ of society – and they may be partially right, since some aspects of masculinity are being challenged – but it may also be because spirituality itself has been subjugated to the principle of mere religious conformity for a prolonged period. The mystical element of religion, the tangible experiences of a higher reality, have been so rationalised away that people now crave this very real dimension of life.
Though all of this would seem to support people entering into the guru-disciple relationship, it has actually led, in some cases, to blind acceptance of self-declared, somewhat under-enlightened guru figures and belief in their pseudo-spiritual revelations. This alarming state of affairs has, by turn, led to the growth of evangelical rationality, as evidenced by the profusion of the ‘anti-God’ books written by neo-atheists. Within the Hare Krishna movement, this post-modern trend has often led to initial credulity of the guru’s qualifications, without any prior checking, followed by disenchantment some time later. Some post-modern Hare Krishna members have consequently become very influenced by the ‘new atheist’ writings and have placed rationale as their new guide to reality, completely foregoing their previous convictions in direct mystical experience. In this condition, some have rejected the Vedas entirely.
- Explorative rather than possessive – Post-modern people dislike boundaries. ‘To travel is more important than to arrive.’ To explore is OK, to say that you have arrived is pride, and to then package what you’ve discovered is exploitation. They distrust notions of progress and tend to refuse to judge anyone else. They don’t like the differences between one person and another or between one religious group and another, and tend to want to de-emphasise them, preferring to think of every person and every path as equal. Again, this makes the Bhagavad-gita very interesting reading for them since Lord Krishna speaks of the soul present in every physical form and the inherent equality of all life. But the post-modern mind doesn’t like there to be any superior path to God-realisation because that makes others ‘inferior.’ Similarly, they don’t like the guru to be a person who knows it all and who can teach them. Rather, they want the guru to be more of an equal – a ‘soul friend.’ Of course, the guru is the best friend of the soul, but he is more, and must be regarded as more if the real benefit of having a guru is to be ever obtained.
- Inclusive rather than exclusive – Because they don’t like to judge or pigeon-hole others, post-modern people tend to want to draw out the possibilities in others and seek to include them. Rather than regarding others in terms of their spiritual commitment or membership of a spiritual group, they would prefer to see them in terms of their potential. They are most likely to find some aspects of religious identity – where a spiritual practitioner chooses the company of like-minded others – as cultural aloofness or elitism. Buildings and organisational structures are not as important as the building of communities based on spiritual relationships.
Again, all of this may sound very good but a rejection of good discrimination can cause ineffectiveness in helping others. Different people have different spiritual needs, for instance, and require different approaches of teaching and guidance. And an extreme example of inclusivity in eating, for example, would see a vegetarian post-modern person sit down for a non-vegetarian meal out of respect for the dietary decisions of a friend. But not everyone’s dinner is suitable for an aspiring transcendentalist, and judgement is therefore required. Krishna speaks of categories of faith, practise, friends, types of personal discipline and stages of mystical revelation, and reality – according to Him, the One who sees reality as it really is – is made up differences between things, at least as much as similarities.
So although inclusivity is important, not everything or everyone can always be included in everything. Social inclusivity is no doubt the hallmark of Vedic culture since no-one is left out and everyone is on the path back to God. However, the disciplines necessary to develop higher states of awareness rest upon the ability to carefully discriminate between what to do and not; what to study and recite and not; what to eat and drink and what to avoid. After initiation the disciple is meant to honour the instructions of his guru above all others; and to practise the disciplines he has been given as a daily choice. Failure to do this – to try to establish a moral and spiritual equivalence amongst all instructions and all people – simply leads to the ultimate loss of regard for the guru and an inability to honour ones vows.
- Culture friendly rather than ‘anachronistic’ – Post-modern religion, if a person chooses any religion at all, is religion a la carte. People select the ingredients with which they feel most comfortable. That will, inevitably, include elements of contemporary political or philosophical thought, speech, dress and culture being added to traditional time-honoured practises. They tend to view history as progressive and incrementally revelatory, a procession of human enlightenment leading to some ultimate revelation of peace and truth for all humanity. Ideas expressed in the past – simply because they were in the past – are less relevant than those expressed today. What this linear view of history does is to relegate the Vedas to a less enlightened period of human development, a period that produced some good ideas and noble thoughts, but cannot claim to have all the answers.
While intellectually a post-modern thinker may be drawn irresistibly to the logic of Vedanta he will almost unconsciously place a limitation on his beliefs since he anticipates another set of ‘Vedic’ revelations coming along soon. The guru-disciple relationship itself is also subjected to this view of history. The submission required to understand the Vedas may be regarded as an anachronism, as is the guru himself. The spiritual aspirant or disciple regards the guru as a helpful notion – for the people of another country, in another era – but can’t see the relevance of such an antiquated relationship in ‘today’s world.’ After initiation, the ‘post-modern disciple’ may begin to regard the vows he made as historical and therefore less relevant than those he might make today. By constantly reinventing himself in the light of his new experiences and understandings, such a disciple must be extremely careful not to reinvent himself out of his commitment to his guru’s instructions.
The added difficulty for anyone approaching the Vedas and the guru today is that none of us are accustomed to serving anyone in order to gain knowledge. If we need to learn something we simply pay a class or course fee, sit in front of the teacher, listen carefully and make notes. We don’t have to ‘surrender’ to the teacher or ‘make submissive enquiries,’ or make any extra effort to please the teacher by ‘rendering him service,’ all of which are recommended in the Vedas. There is no relationship we are obliged to enter into, and there is no question of ‘obedience.’ Logic also commands us to answer the question: “If the Vedas are written down and are now published in the form of a book, why can I not just pick up the book and read it?”
In the modern world, since 1450 at least, we Europeans have learned about the Divine through the medium of the printed word on paper. Great Protestant Christian martyrs have been publicly burned to death in England for daring to declare that God can be revealed through English language print. They suffered a painful end for insisting that no priest was required as an intermediary. If any lands are totally unsuitable for the guru-disciple method of teaching it must surely be the Protestant countries. These are the countries which rebelled against the notion that a priest was required to pass down messages from God or to take our prayers to Him. The Vedas would agree – to an extent. They explain that God does indeed reveal himself in the form of the written word – but that we can learn even more if we have a genuine guru.
In the early 21st century the internet search engine promises to provide us all the information we can possibly take in. Never before in human history have we been able to access so much information, store it and share it with whomever we like. The invention of information technology has revolutionised human communication in a way never thought possible some decades ago. Surely this has changed the way we can learn and understand the Vedas?
But there is a difference between information and knowledge, and a difference again between knowledge of something and a true understanding of it. The development of a true apprehension of higher reality comes as a result of incremental mystical revelation. And that, say the Vedas, can only be obtained by serving the guru – the one who is speaking the words of God – and serving him as a representative of God.
Source: https://deshika.wordpress.com/
Each spring, the Bhaktivedanta Manor’s New Gokul farm goes through the “letting out of the cows” ritual, whereby the cows and bulls are overjoyed to be let out again in the fields after being kept sheltered inside for the winter. Everyone laughs and cheers as the herd race across the fields, jumping and moo-ing in happiness. A truly delightful and entertaining experience for both cows and humans alike!
When: Sunday 10th April at 9.45am
Where: At New Gokul (The Manor’s farm - UK)
Source: http://m.dandavats.com/?p=20366
The Krishna Institute (KI) launches its service to the Vaishnava Community on Saturday, May 21, 2016, at ISKCON of Alachua with His Holiness Sacinandana Swami and Madhava das facilitating the two-day (Saturday and Sunday) interactive Dharma Workshop: “Discover Your Mission in Life.” Recognizing the significant contribution the KI will make to Srila Prabhupada’s mission in the U.S., the International Coordinating Committee for ISKCON’s 50th Anniversary Celebrations has scheduled KI’s inauguration as a National Event.
Offered in a newly developed retreat facility surrounded by nature’s beauty in a secluded area of the Temple property, the Dharma Workshop will benefit attendees of all ages regardless of how many years they have been ISKCON members. Even a senior devotee can “get a new lease on life” or a renewed and revitalized outlook, as well as potentially discover a deeply satisfying “second career (service to Krishna)” by participating in this workshop and accessing the wealth of knowledge and realization coming in our Gaudiya Vaishnava tradition. This workshop is the ripened fruit of His Holiness Sacinandana Swami’s fourteen years of research into the best way to discover one’s mission in life.
After the Dharma Workshop the KI will offer many other workshops, along with retreats, seminars, and courses that will systematically equip each participant with the knowledge, skills, and values needed to fulfill their unique mission.
- Monday, May 23, 2016, Madhava das and Radhika devi dasi will offer “The Qualities and Mood of a Kirtaniya: Realizations from Five Years of Kirtan with Aindra Prabhu”
- Tuesday – Thursday, May 24 to 26, 2016 – His Holiness Sacinandana Swami and Madhava das will lead “The Holy Name Retreat.” Both events will offer deeply satisfying experiences, and they are included in “Kirtan – From Your Heart to the World.”
- Monday, May 23 to Monday, June 27, 2016 – “Kirtan – From Your Heart to the World“, a five-week traveling kirtan experience that will go from Alachua via the Youth Ministry bus to the Sadhu Sanga Retreat, New York Ratha-yatra, and New Vrindavan’s Kulimela and 24-hour Kirtan.
Based upon the association and facilitation of devotees such as Amala Harinama das, Bada Haridas das, His Holiness BB Govinda Swami, His Holiness Bhakti Charu Swami, Gaura vani das, His Holiness Giriraja Swami, His Holiness Indradyumna Swami, Madhava das, Manorama das, Nadia Mani devi dasi, His Holiness Radhanatha Swami, His Holiness Sacinandana Swami, and His Grace Vaisesika das, Kirtan – From Your Heart to the World will inspire chanting from the heart and provide the skills and mood to share the pure name with the world. MORE.
For more information on courses and seminars see Facebook: https://www.facebook.com/krishnaInstituteUSA/ and website: https://krishnainstitute.org/.
For more information on courses and seminars see Facebook: https://www.facebook.com/krishnaInstituteUSA/ and website: https://krishnainstitute.org/.
By Shyamasundara Dasa
[The following history from the Valmiki Ramaya is full of import for anyone who wants to be a guru, GBC, temple president or leader in ISKCON or any spiritual institution.]
The incident of Lord Rama and the Dog
From Valmiki’s Ramayana Uttara Khandha between chapters 59-60
Part one
Thereafter in the bright morning Sri Rama, of lotus-like eye having performed forenoon rites, took his seat in the Royal Council-chamber along with the Brahmanas, who were masters of the Vedas the priest Vasistha and the sage Kasyapa in order to look into the royal business.(1-2) The royal council (assembly) consisted of ministers, knowers of common practices, legal procedures and other teachers of laws who recite scriptures, diplomats (statesmen), kings and other members of the council.(3) The assembly of Sri Rama, the chief of kings and unwearied in actions looked graceful like the assembly of Indra, Yama and Varuna.(4)
Then Sri Rama said to Laksmana who was seated there and who was characterized by auspicious marks, ‘O Long-armed Laksmana! Go out and call by turn those, who have come with some business’. Having listened to Sri Rama’s order, Laksmana endowed with auspicious marks, going to the palace-gate himself called those who had come with some request. None there came forward saying that he had some request (to make). (5-7)
During the reign of Sri Rama no one was offended by either physical or mental ailment. The earth abounded in all kinds of plants and fully ripe agricultural produce. Thus in His kingdom neither any child nor any young man nor any middle-aged person died. Everything was administered according to ‘Dharma’ (moral law). No hindrance was ever put, While Sri Rama ruled over the kingdom no one was seen coming with any request with folded hands, Laksmana communicated Him all this. (8-10)
Then the gracious-minded Sri Rama addressed the following words to Laksmana, “Go again and find out about those who have come with some request. When the state policy is formulated properly (and executed well), unrighteousness does not obtain anywhere. Therefore all persons protect one another due to the fear from the king (due to the apprehension of royal punishment). My officers protect the subjects like arrows shot by Me. Even then, O long-armed one! Protect the subjects righteously. (11-13)
Thus told (by Sri Rama) Laksmana went out of the royal palace and saw a dog at the gate, which stood there looking at him and repeatedly barking. On seeing him, then the valiant Laksmana asked – ‘O Illustrious one! Tell me fearlessly your problem.’ On hearing Laksmana’s words the dog replied thus. (14-16)
“I can dare tell Sri Rama, who is a refuge to all living beings, who is ever unwearied in action and ensures protection whenever there is occasion for fear.’ (17) On hearing the dog’s speech, Laksmana entered the auspicious royal palace in order to communicate the same to Sri Rama and after informing Him Laksmana came out of the royal palace and said to the dog, “If you have to say some thing, then tell the king about it. (18-19)
Having heard laksmana’s speech the dog said, “Agni (the Fire-god), Indra, Surya (the sun-god) and Vayu (the wind-god) are present in the temples, the royal abode and the houses of Brahmanas. O Laksmana! We, of the lowest origin, are unfit to go there. (20-21) I shall not be able to enter there (the royal palace). King Sri Rama is ‘Dharma.’ He speaks the truth, He is adept in battle-fighting and is devoted to doing good to all the people. (22) Sri Rama knows the appropriate time for the applicators – practice of the six Gunas. He dispenses Justice. He is omniscient, He sees all things. Sri Rama is foremost among those who delight others. (23) He is Soma, He is Death. He is Yama (God of Death). He is Kubera, Agni and Indra, and He is Surya (the sun) and Varuna. (24) Sri Rama is the protector of the subjects. O Laksmana! tell Him, “Without permission, I do not want to enter (the royal palace).’ (25)
(On hearing this) The illustrious and glorious Laksmana having entered the royal abode out of compassion said the following words: (26) ‘O Sri Rama! listen to what I have to say. O delighter of Kausalya! O long-armed one! O lord! According to what you had commanded, I called on those who have come with some business. A dog, which has come with a request is standing at your palace-gate.’ After hearing Laksmana’s speech Sri Rama said: “Let it enter quickly, which is standing there with some requests.’ (27-28)
Part Two
On hearing Sri Rama’s speech, the wise Laksmana, after hurriedly calling the dog, informed Sri Rama about its (the dog’s) arrival, and presented him before Sri Rama, Having seen the dog that had come, Sri Rama said to him, “O dog! Tell me what you have to say, you need not fear at all.’ (1-2)
Thereafter the dog whose skull was shattered saw Sri Rama seated there. Having seen the king, the dog addressed the following speech. (3)
“The king is the creator of all living beings and the king is the leader (of men). The king remains awake, when others are asleep. The king protects the subjects. (4) The king, who is the protector (of all), protects Dharma by pursuing right policy. When the king does not protect, the subjects perish soon. (5) The king is the creator, protector and father of the entire world. The king is the time (sets the trend of the times) and the ‘Yuga’ (a particular age of the world). The king is the whole world. (6) They call it ‘Dharma’, for it sustains (the world). The created beings are sustained by ‘Dharma’. Since it supports the three worlds together with all the movable and immovable things. (7) He sustains (even) his enemies, puts them on the right path and delights his subjects by ‘Dharma’. Therefore he (his rule) is known as ‘Dharma’. (8) This act of ‘Dharana’ or sustaining is ‘Dharma’ – this is the conclusion. O king Sri Rama, this is the highest ‘Dharma’, which yields reward after death. My view is that nothing is unattainable by ‘Dharma’. (9) Charity, compassion, honoring noble man, straight-forwardness in behavior. O Rama! This is the ‘Dharma’ in this life and the life hereafter that accrues from protecting the subjects. (10)
O Rama, strict observer of vows! You are the authority par-excellence. You are conversant with the ‘Dharma’, which is practiced by good people. You are the supreme abode of ‘Dharmas’(Duties) and an ocean of virtues, as it were. I spoke out of my ignorance. Bowing my head I pray. You should not get angry on this account.’ (11-13)
On this Sri Rama told the dog:- “Tell me fearlessly what I should do for you. Do not delay, On hearing Rama’s speech the dog addressed the following words: “The king should acquire territory by ‘Dharma’ and should protect it by ‘Dharma’. The king comes to be recognized as a refuge and dispels all fear. (14-15) Having realized this, O Rama! listen what you have to do for me. There is a mendicant, named Sarvarthasiddha, who lives in the house of a Brahmana. Without any cause he struck at me! sinless though I was. (16) On hearing this, Sri Rama sent the gatekeeper, who brought the learned Brahmana Sarvarthasiddha by name. Thus the eminent Brahmana, endowed with splendor seeing Sri Rama there asked him, “O sinless Sri Rama! Tell me what do you want me to do for you? (17-18)
Thus told by the Brahmana, Sri Rama addressed the following words, “O Brahmana! You hurt the dog. What ill did it do to you, for which you struck it with a stick? Anger is a deadly enemy, anger is a friend-faced enemy. Anger is a highly sharp sword. Anger takes away everything (destroys all virtues). Whichever sacrifices a person performs and whatever in charity he gives, all that he destroys by anger. Therefore one should give up anger and control like a charioteer, one’s senses, running forth towards their objects like very wicked horses, after turning them away from their objects (19-23) A man should do good to the people around himself by thought, by action and by speech. He should not hurt anybody. No sin, therefore, will attach to him. The harm, which is wrought by evil thoughts, are not done by a sharp sword or a serpent trampled by foot or an ever wrathful enemy. One who has learnt discipline, even his temperament can not be changed. Even if some one conceals his (evil) nature, it is surely betrayed by his action. (24-26)
Thus asked by Sri Rama, who was unwearied in actions, the Brahmana Sarvarthasiddha said this in Sri Rama’s presence. (27) ‘While I was going about for begging food the appropriate time for begging had passed, I was overpowered by anger, so I beat the dog. The dog, which was standing on the road (blocking my way) was asked by me to move away. Not moving at all it stood in the middle of the road in an odd manner. (28-29) Overtaken by hunger, O Rama! I beat it angrily. O King of kings! Punish me, a guilty person. O chief of kings! Having been punished by you, I would not be afraid of hell. Thereafter Sri Rama asked all the members of the assembly, ‘What should be done to him, and what punishment should be meted out to him? For if proper punishment is given (to the guilty), the subjects are protected. (30-31) Bhrgu, Angira, Kutsa and others, Vasistha along with Kasyapa, eminent teachers of laws, ministers and interpreters of the Vedas – these and many other scholars were present there. All of them – the masters of scriptures and those who were well-versed in state affairs told Sri Rama that a Brahmana is not to be awarded capital punishment, it is declared by experts in scriptures. (32-34)
Then all the hermits addressed Sri Rama in following words, “A King holds sway over everyone. O Sri Rama! Specially You, who is eternal god Visnu, are the ruler of the three worlds. (35-36) When all of them had addressed thus, the dog said as follows “If you are pleased with me, O Rama, and if you are to bestow on me a boon (then listen to me) O Valiant One! You asked me what you should do for me, and promised (to do what I would request you to do). So make him O King! a ‘Kulapati’ as promised by you. Your Majesty! make him ‘Kulapati’ of Kalanjara Matha. On hearing this Sri Rama consecrated him as Kulapati. (37-39)
Thus honored, the happy Brahmana went away riding an elephant-back. Then the ministers smilingly with astonishment, said to Sri Rama, “He has been given a boon. O resplendent one. This is not a curse. Thus told by the ministers Sri Rama said “You do not know the truth about the course of actions. The dog knows the reason (and will tell why the Brahmana had been made Kulapati).
On being asked thus by Sri Rama the dog addressed the following speech. “I (In my previous birth) was the Kulapati of the same place (Kalanjara Matha). Partaking of the remains of sacrificial food, O Rama! I would be engaged in worshipping gods and Brahmanas and gave to the male and maid-servants their due. I had a love for good things I would protect the property dedicated to gods. I was modest and well-behaved and was engaged in doing good to all living beings. Even then I have been reduced to this wretched state and lowest position. O Rama! therefore such a Brahmana, who is irascible, who has given up his ‘Dharma’ and who is engaged in harming others, who is hot-tempered, ruthless, harsh, foolish (ignorant) and irreligious will lead to the downfall of fourteen generations. (40-46)
“Therefore, one should not in any circumstances become a Kulapati. Only, he should be made to look after gods, cows and Brahmanas, whom one would wish to condemn to go to hell along with sons, cattle and relatives. (47) One who takes away the property of the Brahmanas, gods, women and children and takes back again what has been given away in charity, perishes along with one’s all dear ones. O Sri Rama! One who takes away the property belonging to the Brahmanas and the gods, soon goes to the fearful hell known as ‘Avici’ one who takes away even mentally the property belonging to the gods and the Brahmanas, goes down from one hell to another. On hearing the speech (of the dog) the eyes of Sri Rama opened widely due to wonder, the dog, too possessed of luster, went to place from where it had come. It was a high minded soul in its former birth but on being born (as a dog) it has been spoiled. The illustrious one sought death by abstaining from taking food in Varanasi. (48-52)
Despite the success of Vaishnavism as a worldwide phenomenon, there are yet some persistent difficulties faced by converts in understanding and implementing the ancient guru-disciple tradition. Partial understandings of source texts combined with highly selective use of quotes has only served to exacerbate the divisions of thought. This is particularly true of the writings on the delicate subject of guru-disciple.
This is probably as much as can be expected considering the prevailing climate. Whether we term it ‘post-modernism’ or not, the current intellectual and philosophical climate in the industrialised world has contributed to a particular perspective on the Vedas and the guru-disciple culture which is at its heart. The post-modern paradigm has several elements which may be helpful to the spirituality required to fully understanding the guru-disciple relationship. Conversely, it has some that directly militate against it:
- Relational rather than hierarchical – Post-modern people are suspicious of the mainstream in any area of life and much prefer flat or networked organisations to hierarchies. Post-moderns want to humanise the world and are drawn to marginalised people; they are relationship centred. They give a higher priority to building a relationship than maintaining a building or structure. This view of the world probably helped to create the Hare Krishna movement back in the 1960s and 1970s.
However, as the role of the guru in the Hare Krishna movement has become augmented with organisational position and corollary power, there have been more complaints about the ‘position of guru’ being used to preserve the ‘institutional hierarchy.’ As the movement has gone from the social fringes to a more ‘mainstream’ position, the post-modern observers have re-categorized it from a ‘spiritual movement’ to a ‘religious institution.’ Although there is only a difference in size and complexity, that is enough for some to regard the guru-disciple relationship as an instrument of a religious hierarchy – and to react against it.
- Spiritual rather than rational – Post-modern people, it is said, are more inclined to honour feelings along with rationality. They are drawn to signs, symbols and mysticism and love to hear stories of miraculous or mysterious experiences. Social psychologists suggest that this may have something to do with the ‘feminisation’ of society – and they may be partially right, since some aspects of masculinity are being challenged – but it may also be because spirituality itself has been subjugated to the principle of mere religious conformity for a prolonged period. The mystical element of religion, the tangible experiences of a higher reality, have been so rationalised away that people now crave this very real dimension of life.
Though all of this would seem to support people entering into the guru-disciple relationship, it has actually led, in some cases, to blind acceptance of self-declared, somewhat under-enlightened guru figures and belief in their pseudo-spiritual revelations. This alarming state of affairs has, by turn, led to the growth of evangelical rationality, as evidenced by the profusion of the ‘anti-God’ books written by neo-atheists. Within the Hare Krishna movement, this post-modern trend has often led to initial credulity of the guru’s qualifications, without any prior checking, followed by disenchantment some time later. Some post-modern Hare Krishna members have consequently become very influenced by the ‘new atheist’ writings and have placed rationale as their new guide to reality, completely foregoing their previous convictions in direct mystical experience. In this condition, some have rejected the Vedas entirely.
- Explorative rather than possessive – Post-modern people dislike boundaries. ‘To travel is more important than to arrive.’ To explore is OK, to say that you have arrived is pride, and to then package what you’ve discovered is exploitation. They distrust notions of progress and tend to refuse to judge anyone else. They don’t like the differences between one person and another or between one religious group and another, and tend to want to de-emphasise them, preferring to think of every person and every path as equal. Again, this makes the Bhagavad-gita very interesting reading for them since Lord Krishna speaks of the soul present in every physical form and the inherent equality of all life. But the post-modern mind doesn’t like there to be any superior path to God-realisation because that makes others ‘inferior.’ Similarly, they don’t like the guru to be a person who knows it all and who can teach them. Rather, they want the guru to be more of an equal – a ‘soul friend.’ Of course, the guru is the best friend of the soul, but he is more, and must be regarded as more if the real benefit of having a guru is to be ever obtained.
- Inclusive rather than exclusive – Because they don’t like to judge or pigeon-hole others, post-modern people tend to want to draw out the possibilities in others and seek to include them. Rather than regarding others in terms of their spiritual commitment or membership of a spiritual group, they would prefer to see them in terms of their potential. They are most likely to find some aspects of religious identity – where a spiritual practitioner chooses the company of like-minded others – as cultural aloofness or elitism. Buildings and organisational structures are not as important as the building of communities based on spiritual relationships.
Again, all of this may sound very good but a rejection of good discrimination can cause ineffectiveness in helping others. Different people have different spiritual needs, for instance, and require different approaches of teaching and guidance. And an extreme example of inclusivity in eating, for example, would see a vegetarian post-modern person sit down for a non-vegetarian meal out of respect for the dietary decisions of a friend. But not everyone’s dinner is suitable for an aspiring transcendentalist, and judgement is therefore required. Krishna speaks of categories of faith, practise, friends, types of personal discipline and stages of mystical revelation, and reality – according to Him, the One who sees reality as it really is – is made up differences between things, at least as much as similarities.
So although inclusivity is important, not everything or everyone can always be included in everything. Social inclusivity is no doubt the hallmark of Vedic culture since no-one is left out and everyone is on the path back to God. However, the disciplines necessary to develop higher states of awareness rest upon the ability to carefully discriminate between what to do and not; what to study and recite and not; what to eat and drink and what to avoid. After initiation the disciple is meant to honour the instructions of his guru above all others; and to practise the disciplines he has been given as a daily choice. Failure to do this – to try to establish a moral and spiritual equivalence amongst all instructions and all people – simply leads to the ultimate loss of regard for the guru and an inability to honour ones vows.
- Culture friendly rather than ‘anachronistic’ – Post-modern religion, if a person chooses any religion at all, is religion a la carte. People select the ingredients with which they feel most comfortable. That will, inevitably, include elements of contemporary political or philosophical thought, speech, dress and culture being added to traditional time-honoured practises. They tend to view history as progressive and incrementally revelatory, a procession of human enlightenment leading to some ultimate revelation of peace and truth for all humanity. Ideas expressed in the past – simply because they were in the past – are less relevant than those expressed today. What this linear view of history does is to relegate the Vedas to a less enlightened period of human development, a period that produced some good ideas and noble thoughts, but cannot claim to have all the answers.
While intellectually a post-modern thinker may be drawn irresistibly to the logic of Vedanta he will almost unconsciously place a limitation on his beliefs since he anticipates another set of ‘Vedic’ revelations coming along soon. The guru-disciple relationship itself is also subjected to this view of history. The submission required to understand the Vedas may be regarded as an anachronism, as is the guru himself. The spiritual aspirant or disciple regards the guru as a helpful notion – for the people of another country, in another era – but can’t see the relevance of such an antiquated relationship in ‘today’s world.’ After initiation, the ‘post-modern disciple’ may begin to regard the vows he made as historical and therefore less relevant than those he might make today. By constantly reinventing himself in the light of his new experiences and understandings, such a disciple must be extremely careful not to reinvent himself out of his commitment to his guru’s instructions.
The added difficulty for anyone approaching the Vedas and the guru today is that none of us are accustomed to serving anyone in order to gain knowledge. If we need to learn something we simply pay a class or course fee, sit in front of the teacher, listen carefully and make notes. We don’t have to ‘surrender’ to the teacher or ‘make submissive enquiries,’ or make any extra effort to please the teacher by ‘rendering him service,’ all of which are recommended in the Vedas. There is no relationship we are obliged to enter into, and there is no question of ‘obedience.’ Logic also commands us to answer the question: “If the Vedas are written down and are now published in the form of a book, why can I not just pick up the book and read it?”
In the modern world, since 1450 at least, we Europeans have learned about the Divine through the medium of the printed word on paper. Great Protestant Christian martyrs have been publicly burned to death in England for daring to declare that God can be revealed through English language print. They suffered a painful end for insisting that no priest was required as an intermediary. If any lands are totally unsuitable for the guru-disciple method of teaching it must surely be the Protestant countries. These are the countries which rebelled against the notion that a priest was required to pass down messages from God or to take our prayers to Him. The Vedas would agree – to an extent. They explain that God does indeed reveal himself in the form of the written word – but that we can learn even more if we have a genuine guru.
In the early 21st century the internet search engine promises to provide us all the information we can possibly take in. Never before in human history have we been able to access so much information, store it and share it with whomever we like. The invention of information technology has revolutionised human communication in a way never thought possible some decades ago. Surely this has changed the way we can learn and understand the Vedas?
But there is a difference between information and knowledge, and a difference again between knowledge of something and a true understanding of it. The development of a true apprehension of higher reality comes as a result of incremental mystical revelation. And that, say the Vedas, can only be obtained by serving the guru – the one who is speaking the words of God – and serving him as a representative of God.
Source:https://deshika.wordpress.com/2016/04/06/post-modern-perspectives-on-the-guru-disciple-relationship/
From Back to Godhead
By Cintamani Dhama Devi Dasi
“ONE WHO CANNOT deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother, or a worshipable demigod” (Srimad-Bhagavatam 5.5.18).
As a parent I often wonder if I am up to the task. After all, full engagement in devotional service is the only way to become free from the cycle of birth and death. Prahlada Maharaja instructs us in nine methods of devotional service: “Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind, and words) these nine methods are accepted as pure devotional service” (Srimad-Bhagavatam 7.5.23)
Any devotee parent will attest that practicing these methods becomes so much more difficult when one has children. Sometimes devotional engagements seem impossible. During the arati service in the temple, my attention is always with the children what are they up to now? I can’t absorb myself in the kirtana anymore. I’m just trying to stop Madhva from creating havoc, I’m getting him endless glasses of water or snacks, or I’m feeding baby Radhika.
Bhagavatam class? Tougher to attend. Japa … after every other mantra I have to speak to the children or do something for them. And if they happen to both fall asleep at the same time, I’m so tired out that I have to struggle not to snooze. I’m surprised I don’t fall back into the whirlpool of material life myself, what to speak of saving my children.
Yet many parents do maintain their spiritual lives. Even single parents, for whom the problems are compounded, have proven it’s possible to stay in devotional service and bring up children as devotees too. Often such parents seem even more fixed in devotional service than childless devotees who don’t struggle with the same impediments.
“Well,” I moan to myself, “the parents who manage must be superhuman. They obviously don’t need to eat or sleep, and they’re immune to mental and physical exhaustion.”
But in more honest moments I have to admit they’re people not much different from me. So what’s the secret of their success?
Well, I’m hardly in a position to give definitive answers, but I’d like to share some thoughts and realizations about Krishna conscious parenting.
The first is that being a parent is as much devotional service as being a cook, book distributor, manager, or gardener, if we do this service for Krishna’s pleasure. That is to say, our motivation should not be just to equip our children for material life but to help them become Krishna’s devotees so they need never again take birth. Like any service, parenting has its austerities and its advantages. Its austerities we know too well. So now, what are its advantages?
The adage “Man proposes, God disposes” seems to hold one essential ingredient for success in spiritual life: If we really want to surrender to Krishna, He’ll help us. Why should we doubt it? After all, He is fulfilling the desires of even the materialists who don’t worship Him, so why shouldn’t He fulfill the desire of someone who wants to surrender to Him? The problem is we don’t want to surrender to Krishna, because that means giving up our illusory independence and sense gratification.
Having children has helped me in two ways to strengthen my desire to surrender. First, now I’ve directly seen how painful and hazardous is birth. Even if by good karma we’re born healthy into a caring family, we’re still forced to suffer the agonies of cholic, teething, and nappy rash. Tame stuff, you might think, but not if you’ve ever had children and seen how acutely they suffer.
For a child, something with an innocuous name like “nappy rash” can seem as painful as third-degree burns. And that’s only the beginning. As a parent you become mindful of the dangers facing your child from electricity, bleach, and cars to deranged and evil-minded people. These dangers await a spirit soul born into the best circumstances. What if you’re born to people who don’t want you or can’t take care of you? Phew! It’s surprising anyone gets through childhood alive!
As a baby I was blissfully ignorant of these dangers, but now as a parent I see what it means to be a baby. From this vantage point I know: I don’t want to ever take birth again.
The thought of taking birth again scares me. This fear helps my spiritual life, because now I can more feelingly pray to Krishna to help me surrender to His lotus feet. I know that though I’m weak Krishna is strong and if I really want to get out of the material world He will help me.
Besides fear for myself, my love for my children also keeps me praying to Krishna for help and makes me more alert to how He is helping me. When I look at my defenseless children, I naturally think, “How can I protect them from the troubles that await them in life? Maybe by good schooling or good money.” But who am I kidding? How will these protect my kids from war, depression, or cancer? I know in my heart that the only thing that can save my children in any circumstance is knowing how to take shelter of Krishna. If we can remember Krishna, then we can transcend even the pain of death, what to speak of other difficulties.
In short, I know that if I really want to help my children, I have to help them become conscious of Krishna. To do that, I too have to become Krishna conscious. After all, you can’t give what you don’t have. Children are sensitive to hypocrisy. You can’t tell them “Chant Hare Krishna, offer your food to Krishna, don’t take drugs or have illicit sex” unless you practice what you preach.
If we want our children to be devotees, we have to teach by our own example. To me this is a powerful reason to set the best example I can and to pray constantly to Krishna to help me do better. I don’t want these children to suffer in ignorance and be forced to be born again. Since I love them, I want to help them get out of the material world.
When I was childless I didn’t feel the same urgency to become Krishna conscious. I’ll do my best, I thought, but if I don’t make it in this life, there’s always the next, or the one after … But now, though my material load makes devotional life harder to practice, I feel more urgency. I really have to pray to Krishna to help me and to give me the intelligence to recognize how He is helping me. I have to try to be serious. If I do this, I know He will help me, because that’s His promise. “Those who always worship Me with exclusive devotion, meditating on My transcendental form to them I carry what they lack, and I preserve what they have” (Bhagavad-gita 9.22).
Also, feeling more dependent on Him forces me to remember Him more, which after all is the essence of devotional service: “Krishna, the origin of Lord Visnu, should always be remembered and never be forgotten. All the rules and prohibitions in the scriptures should be servants of these two principles” (Padma Purana).
So, fellow suffering parents, don’t give up. Keep trying. And if you have any doubts, realizations, or stories about how to cope, please write and share them with the rest of us. Hare Krishna.
