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The Beauty of the Lord

This morning I was just reflecting on how hot the weather has been, and how much all the plants are in need of water. Then, as I was reading the following verses from the Srimad Bhagavatam and I was thinking that we are all in need of Krsna, who is like the rain, and who’s beauty is compared to the dark clouds in the sky.

…After the scorching heat of the summer season, it is very pleasing to see dark clouds in the sky. The Lord wears a peacock feather in His hair, and His bodily complexion is just like a blackish cloud.

…The Lord’s beauty is compared to rainfall because when the rain falls in the rainy season, it becomes more and more pleasing to the people. After the scorching heat of the summer season, the people enjoy the rainy season very much. Indeed, they even come out of their doors in the villages and enjoy the rainfall directly. Thus the Lord’s bodily features are compared to the clouds of the rainy season.

…No one can say that the body of the Lord is wanting in beautiful parts. It is completely pūrṇam. Everything is complete: God’s creation, God’s beauty and God’s bodily features. All these are so complete that all one’s desires can become fully satisfied when one sees the beauty of the Lord. Both materialists and spiritualists can enjoy the beauty of the Lord. Because the Supreme Lord attracts everyone, including demons and devotees, materialists and spiritualists, He is called Kṛṣṇa. (from purport to SB 4.24.45-46)

Full text and purport

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto Four, Chapter 24, Text 45-46

snigdha-prāvṛḍ-ghana-śyāmaṁ
sarva-saundarya-saṅgraham
cārv-āyata-catur-bāhu
sujāta-rucirānanam
padma-kośa-palāśākṣaṁ
sundara-bhru sunāsikam
sudvijaṁ sukapolāsyaṁ
sama-karṇa-vibhūṣaṇam

snigdha—glistening; prāvṛṭ—rainy season; ghana-śyāmam—densely cloudy; sarva—all; saundarya—beauty; saṅgraham—collection; cāru—beautiful; āyata—bodily feature; catuḥ-bāhu—unto the four-armed; su-jāta—ultimately beautiful; rucira—very pleasing; ānanam—face; padma-kośa—the whorl of the lotus flower; palāśa—petals; akṣam—eyes; sundara—beautiful; bhru—eyebrows; su-nāsikam—raised nose; su-dvijam—beautiful teeth; su-kapola—beautiful forehead; āsyam—face; sama-karṇa—equally beautiful ears; vibhūṣaṇam—fully decorated.

TRANSLATION

The Lord’s beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead and equally beautiful and fully decorated ears.

PURPORT

After the scorching heat of the summer season, it is very pleasing to see dark clouds in the sky. As confirmed in Brahma-saṁhitā: barhāvataṁsam asitāmbuda-sundarāṅgam. The Lord wears a peacock feather in His hair, and His bodily complexion is just like a blackish cloud. The word sundara, or snigdha, means “very pleasing.” Kandarpa-koṭi-kamanīya. Kṛṣṇa’s beauty is so pleasing that not even millions upon millions of Cupids can compare to it. The Lord’s form as Viṣṇu is decorated in all opulence; therefore Lord Śiva is trying to see that most opulent form of Nārāyaṇa, or Viṣṇu. Generally the worship of the Lord begins with the worship of Nārāyaṇa, or Viṣṇu, whereas the worship of Lord Kṛṣṇa and Rādhā is most confidential. Lord Nārāyaṇa is worshipable by the pāñcarātrika-vidhi, or regulative principles, whereas Lord Kṛṣṇa is worshipable by the bhāgavata-vidhi. No one can worship the Lord in the bhāgavata-vidhi without going through the regulations of the pāñcarātrika-vidhi. Actually, neophyte devotees worship the Lord according to the pāñcarātrika-vidhi, or the regulative principles enjoined in the Nārada-pañcarātra. Rādhā-Kṛṣṇa cannot be approached by the neophyte devotees; therefore temple worship according to regulative principles is offered to Lakṣmī-Nārāyaṇa. Although there may be a Rādhā-Kṛṣṇa vigraha, or form, the worship of the neophyte devotees is acceptable as Lakṣmī-Nārāyaṇa worship. Worship according to the pāñcarātrika-vidhi is called vidhi-mārga, and worship according to the bhāgavata-vidhi principles is called rāga-mārga. The principles of rāga-mārga are especially meant for devotees who are elevated to the Vṛndāvana platform.

The inhabitants of Vṛndāvana—the gopīs, mother Yaśodā, Nanda Mahārāja, the cowherd boys, the cows and everyone else—are actually on the rāga-mārga or bhāgavata-mārga platform. They participate in five basic rasas—dāsya, sakhya, vātsalya, mādhurya and śānta. But although these five rasas are found in the bhāgavata-mārga, the bhāgavata-mārga is especially meant for vātsalya and mādhurya, or paternal and conjugal relationships. Yet there is the vipralambha-sakhya, the higher fraternal worship of the Lord especially enjoyed by the cowherd boys. Although there is friendship between Kṛṣṇa and the cowherd boys, this friendship is different from the aiśvarya friendship between Kṛṣṇa and Arjuna. When Arjuna saw the viśva-rūpa, the gigantic universal form of the Lord, he was afraid for having treated Kṛṣṇa as an ordinary friend; therefore he begged Kṛṣṇa’s pardon. However, the cowherd boys who are friends of Kṛṣṇa in Vṛndāvana sometimes ride on the shoulders of Kṛṣṇa. They treat Kṛṣṇa equally, just as they treat one another, and they are never afraid of Him, nor do they ever beg His pardon. Thus the rāga-mārga, or bhāgavata-mārga, friendship exists on a higher platform with Kṛṣṇa, namely the platform of vipralambha friendship. Paternal friendship, paternal service and conjugal service are visible in the Vṛndāvana rāga-mārga relationships.

Without serving Kṛṣṇa according to the vidhi-mārga regulative principles of the pāñcarātrika-vidhi, unscrupulous persons want to jump immediately to the rāga-mārga principles. Such persons are called sahajiyā. There are also demons who enjoy depicting Kṛṣṇa and His pastimes with the gopīs, taking advantage of Kṛṣṇa by their licentious character. These demons who print books and write lyrics on the rāga-mārga principles are surely on the way to hell. Unfortunately, they lead others down with them. Devotees in Kṛṣṇa consciousness should be very careful to avoid such demons. One should strictly follow the vidhi-mārga regulative principles in the worship of Lakṣmī-Nārāyaṇa, although the Lord is present in the temple as Rādhā-Kṛṣṇa. Rādhā-Kṛṣṇa includes Lakṣmī-Nārāyaṇa; therefore when one worships the Lord according to the regulative principles, the Lord accepts the service in the role of Lakṣmī-Nārāyaṇa. In The Nectar of Devotion full instructions are given about the vidhi-mārga worship of Rādhā-Kṛṣṇa, or Lakṣmī-Nārāyaṇa. Although there are sixty-four kinds of offenses one can commit in vidhi-mārga worship, in rāga-mārga worship there is no consideration of such offenses because the devotees on that platform are very much elevated, and there is no question of offense. But if we do not follow the regulative principles on the vidhi-mārga platform and keep our eyes trained to spot offenses, we will not make progress.

In his description of Kṛṣṇa’s beauty, Lord Śiva uses the words cārvāyata-catur-bāhu sujāta-rucirānanam, indicating the beautiful four-armed form of Nārāyaṇa, or Viṣṇu. Those who worship Lord Kṛṣṇa describe Him as sujāta-rucirānanam. In the viṣṇu-tattva there are hundreds and thousands and millions of forms of the Supreme Lord, but of all these forms, the form of Kṛṣṇa is the most beautiful. Thus for those who worship Kṛṣṇa, the word sujāta-rucirānanam is used.

The four arms of Lord Viṣṇu have different purposes. The hands holding a lotus flower and conchshell are meant for the devotees, whereas the other two hands, holding a disc and mace, or club, are meant for the demons. Actually all of the Lord’s arms are auspicious, whether they are holding conchshells and flowers or clubs and discs. The demons killed by Lord Viṣṇu’s cakra disc and club are elevated to the spiritual world, just like the devotees who are protected by the hands holding the lotus flower and conchshell. However, the demons who are elevated to the spiritual world are situated in the impersonal Brahman effulgence, whereas the devotees are allowed to enter into the Vaikuṇṭha planets. Those who are devotees of Lord Kṛṣṇa are immediately elevated to the Goloka Vṛndāvana planet.

The Lord’s beauty is compared to rainfall because when the rain falls in the rainy season, it becomes more and more pleasing to the people. After the scorching heat of the summer season, the people enjoy the rainy season very much. Indeed, they even come out of their doors in the villages and enjoy the rainfall directly. Thus the Lord’s bodily features are compared to the clouds of the rainy season. The devotees enjoy the Lord’s beauty because it is a collection of all kinds of beauties. Therefore the word sarva-saundarya-saṅgraham is used. No one can say that the body of the Lord is wanting in beautiful parts. It is completely pūrṇam. Everything is complete: God’s creation, God’s beauty and God’s bodily features. All these are so complete that all one’s desires can become fully satisfied when one sees the beauty of the Lord. The word sarva-saundarya indicates that there are different types of beauties in the material and spiritual worlds and that the Lord contains all of them. Both materialists and spiritualists can enjoy the beauty of the Lord. Because the Supreme Lord attracts everyone, including demons and devotees, materialists and spiritualists, He is called Kṛṣṇa. Similarly, His devotees also attract everyone. As mentioned in the Sad-gosvāmī-stotra: dhīrādhīra-jana-priyau—the Gosvāmīs are equally dear to the dhīra (devotees) and adhīra (demons). Lord Kṛṣṇa was not very pleasing to the demons when He was present in Vṛndāvana, but the six Gosvāmīs were pleasing to the demons when they were present in Vṛndāvana. That is the beauty of the Lord’s dealings with His devotees; sometimes the Lord gives more credit to His devotees than He takes for Himself. For instance, on the Battlefield of Kurukṣetra, Lord Kṛṣṇa fought simply by giving directions. Yet it was Arjuna who took the credit for fighting. Nimitta-mātraṁ bhava savyasācin: “You, O Savyasācī [Arjuna], can be but an instrument in the fight.” (Bg. 11.33) Everything was arranged by the Lord, but the credit of victory was given to Arjuna. Similarly, in the Kṛṣṇa consciousness movement, everything is happening according to the predictions of Lord Caitanya, but the credit goes to Lord Caitanya’s sincere servants. Thus the Lord is described herein as sarva-saundarya-saṅgraham.

Source:https://theharekrishnamovement.org/2016/07/13/the-beauty-of-the-lord-2/

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ISKCON 50

Today marks a half century for ISKCON. It is predicted to progress for 100 centuries. From that perspective, ISKCON is pretty much in its infancy. But from where we are standing, 50 years seems a long journey since its official inception July 13 1966.

I have been privileged to be a part of this esteemed institution. I have had the opportunity to meet many like minded souls and very pure souls. I cannot say I can find any other place in this entire planet earth where brilliant minds and pure souls gather in all in one place. I have made many friends in part due to this institution. For that, I am very grateful.

Initially, the incorporated ISKCON was simply a band of lose devotees in one building under an effulgent leader. Who knew, after 50 years, it would truly become a global organization that it is today. This also means global challenges. When we have devotees from diverse backgrounds gathering in one place, there is bound to be difference of opinion perhaps not in ideology but in execution of ideology. Therefore, it is necessary to have leaders who have sound management skills who can manage resources and people efficiently. As for ideological differences if any, we must go back to the books and tapes of Srila Prabhupada.

As long as ISKCON puts its Founder Acharya always in the center by following his instructions’ strictly, then I believe nothing can stop ISKCON for the next 100 centuries. I want to thank all the devotees’ who tirelessly work as a cohesive unit, despite differences, to serve the different instructions’ of Srila Prabhupada, a beacon of light for this dark age of quarrel and hypocrisy.

My humble obeisances and heartfelt gratitude to the Founder Acharya of ISKCON His Divine Grace AC Bhaktivedanta Swami to have the vision to establish a spiritual movement that is a receptacle for genuine seekers of truth!

Source:http://servantoftheservant-ananda.blogspot.in/2016/07/iskcon-50.html

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The ISKCON 50 Global office launched the Inspiration Series videos on July 13th, the exact day that ISKCON was incorporated as a legal entity fifty years ago in 1966. 

The Inspiration Series is a set of over 16 short videos that feature ISKCON leaders explaining the importance of the 50th anniversary of ISKCON and encouraging devotees to participate enthusiastically all over the world. 

They can be viewed on the YouTube channels of ISKCON 50 and ISKCON Desire Tree.

The series which was produced by ISKCON 50 and filmed by ISKCON Desire Tree features ISKCON leaders such as Radhanatha Swami, Gopal Krishna Goswami, Bhakticharu Swami, Bhakti Purushottam Swami, Anuttama Das, Devakinandan Das, Rameshvara Das and several others. 

“We want as many people as possible to participate enthusiastically in the 50th anniversary,” explained Romapada Das, the producer of the series who is the International Coordinator for the 50th anniversary. “Devotees naturally draw personal inspiration from many of our stalwart leaders. Therefore, we hope that by watching the clips where our leaders talk about the 50th anniversary, more and more devotees will feel encouraged to participate locally in the celebrations.”

The Global Office plans to release two to three videos every week from 13th July.

“The first videos we are releasing are those of Radhanatha Swami and Anuttama Das,” said Parampara Vani Das from ISKCON Desire Tree who headed the filming team. “These can immediately be viewed on our YouTube channels. We hope to release all the films in six weeks.” 

“The 50th anniversary is one of the most important milestones in this lifetime for many of us,” explained Anuttama Das, GBC Minister for Communications and a member of the International Executive Committee of ISKCON 50. “The Inspiration Series is therefore an important tool for helping our worldwide devotee community understand the importance of the 50th, and motivate them to play an active part in it.”

 # # #

The Inspiration Series video with Radhanatha Swam can be viewed on the ISKCON 50 YouTube channel by clicking here, and on the ISKCON Desire Tree channel by clicking here

The Inspiration Series video with Anuttama Dasa can be viewed on the ISKCON 50 YouTube channel by clicking here, and on the ISKCON Desire Tree channel by clicking here

For more information, please contact the Global Coordinator, ISKCON 50 at: romapada@iskcon50.org   

Source:http://iskconnews.org/iskcon-50-inspiration-series-videos-launched-on-incorporation-day,5685/

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Among their many plans for ISKCON’s 50th anniversary, ISKCON Mumbai’s four temples – Juhu, Mira Road, Khargar and Chowpatty – have launched a website that allows devotees to submit their written offerings to Srila Prabhupada in the shape of e-cards.

With the project they aim to collect 108,000 e-card offerings from devotees worldwide, which would shatter the previous Guiness World Record of 65,000 e-cards submitted.

The deadline to offer your e-cards at http://offeringstosp.com/ is July 28th, the Vaishnava calendar date for ISKCON’s 1966 Incorporation by Srila Prabhupada in New York.

On that day the Mumbai temples will offer a beautiful printed card to their Srila Prabhupada murtis from his society, citing the number of devotees from each country or city who have written their e-offerings to him. Temples around the world will also be encouraged to print out cards and do the same.

Currently at just 1,700 offerings, the project has a very long way to go to reach its goal in a very short time. However organizer and ISKCON Chowpatty communications director Leela Radha Dasi is hopeful that the word will get out and devotees will see the value of making their offering.

Even if the offerings only reach a few thousand, though, she feels it will still be worth it. “The World Record is not so important,” she says. “The important part is that devotees come together to give their offerings to Srila Prabhupada. And we will offer the card to his murti on July 28th whatever the number is.”

 Of course, there are many devotees and temples all around the world putting on different events and making different efforts for Srila Prabhupada, whether it’s distributing 50 books each in the year, or doing 50 Harinamas, or telling government leaders about Prabhupada’s achievements at a VIP dinner.

So why is the e-card offering important? Leela Radha feels it’s a chance for all those different devotees in their different temples to participate in one group activity for ISKCON 50.

“Srila Prabhupada faced so many struggles and worked so selflessly to bring us closer to Krishna,” she says. “From one small center on 26 2nd Avenue, 650 temples have grown, and from just a few devotees in that center he has given us a worldwide family.”

So, just as a family all comes together to write in a card for the birthday or anniversary of their parents, Leela Radha explains, we can make a similar offering to our spiritual father.

“When my son comes together with all his brothers and sisters and gives me something, it is all the more touching,” she says. “So in the same way we can please our spiritual master by showing our unity and the the bond amongst us. As he expressed many times, seeing all the devotees cooperating together is most pleasing to Srila Prabhupada.”

The e-offerings are also an opportunity for devotees to put in writing their personal feelings of gratitude to Srila Prabhupada. There’s no word limit, and the website software keeps them confidential, hidden even from those working on the project.

“You can write anything – something about what you have done for him for ISKCON 50, prayers to guide you in your spiritual life, or just how thankful you are,” Leela Radha says. “Srila Prabhupada may not be physically present, but he is with us, and I am sure he will accept our offerings. So let’s all come together and present something special to him.”

Source:http://iskconnews.org/e-card-offering-for-50th-aims-to-break-world-record,5686/

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Question Humanity

Reflecting on the senseless killings going on around the world, one wonders at the state of humanity.

Animals kill other animals for hunger. Humans kill other humans, but not to eat. Their hunger is for revenge, or power and control. They will also kill out of pure anger or envy – energies that have taken over their lives, heads and hearts. They will kill to prove a point – my way of life is better than your way of life, my religion is better than your religion, my color is better than your color.

That puts us less than animals.

As living creatures we humans and animals are very similar. We both eat, sleep, mate, and defend – these are the main four activities of living and surviving life. But the human body has something more – an intelligence to step back and question why. Why are we here? What is the point of all this eating, sleeping, mating, and defending? Who started this? Who made us and what are we made for?

Animals also have intelligence but not of this kind. This is the special gift of the human body. If we don’t use it, if we don’t ask, explore, question life, question death, question suffering, we live just as the animals do. More sophisticated ways of eating, sleeping, mating, and defending, perhaps – but just the same as animals.

Each one of us has a choice to make in life – the choice to live consciously or unconsciously, the challenge to live as a human and not as an animal. Each one of us has the responsibility to be the best we can be as humans and make our time in this body count.

When the body is alive, either human or animal, that is a symptom of the presence of the soul. We are the life in the body. We don’t have a soul – we are the soul. Our body changes – from youth to mid-life and on to old age. We travel with that changing body and death simply means we leave one body and go to another. Like moving from one house to another, the soul lives in many bodies – both human and animal.

Who is that soul? Who am I? Where have I come from and where am I going? Can I influence the journey and destination?

These are questions only humans can ask. Don’t forget to do so. For your own sake and the sake of humanity.

Source:http://iskconofdc.org/question-humanity/

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ISKCON-London launched its 50th Anniversary celebrations in August last year, with a festival celebrating the 50th Anniversary of Srila Prabhupada's departure from India to the West. Now, in this special month, ISKCON's incorporation month, a number of wonderful events have been planned. 

What better way to kick-off the celebrations than with the chanting of the holy names? The events commenced with London Mellows kirtan weekend on 9th and 10th July. Kirtaneers from across the UK community came together to make a special offering of 24 hours of kirtan for the pleasure of Srila Prabhupada. It was recorded live by Radha Krishna Records, ISKCON-London’s record label, and they will be producing a 50th Anniversary album which will be released later this year.

On the actual incorporation day, 13th July, there was an all-day festival at the Temple. This was a glorious day of celebration and Their Lordships were offered new outfits in honor of the occasion, there were special themed classes, kirtan, maha harinama, and prasadam feast. ISKCON-London joined Bhaktivedanta Manor on a joint initiative themed “Day of Gratitude” to distribute 5,000 cupcakes to commuters at key locations in central London.

(Read BBC-report about the event: http://www.bbc.com/news/uk-england-london-36786023?SThisFB%3FSThisFB)

The Mayor of London was given boxes of cup cakes by devotees. 

On the evening of 15th July, there will be an evening with Yogesvara dasa who will be launching his new book, ‘Swami in a Strange Land’ providing the community with an opportunity to further meditate on Srila Prabhupada’s mood and pastimes.

The Incorporation Week will end with London Rathayatra on 17th July. Lord Jagannath will bring a splash of spiritual culture to the streets of Central London at the annual street parade from Hyde Park to Trafalgar Square, where the festival will culminate with stage performances, stalls and other festivities. This was one of Srila Prabhupada’s favourite festivals that he brought to the West. In honor of the 50th Anniversary, there will be a special 50th booth, literature and activities to raise awareness of ISKCON amongst the public.

Srila Prabhupada emphasised, "Books are the basis of our movement". Any celebration is incomplete without the distribution of books. A 50th Anniversary Book Marathon will take place from 18th to 29th July. 

On 29th July there will be an evening of bhajans with Agnidev dasa as part of the ISKCON50 Holy Name Series.

The third summer Open Day of the year will be taking place on 30th July, encouraging the public to explore contributions of ISKCON in the last 50 years. Newcomers are invited to find out more about the philosophy and practices of Krishna Consciousness.

The grand finale will be the Kirtan on the Thames Boat Event on 31st July. This National Signature Event will be a day of chanting, dancing and feasting on a cruise around the famous landmarks of London. Special lineup of kirtaneers will include BB Govinda Swami, Kadamba Kanana Swami, Agnidev dasa, Radha Londonisvara dasa and Jahnavi Harrison.

As well as ISKCON-London community members, Temple Presidents, community members and congregational leaders are expected from UK yatras including Birmingham, Bhaktivedanta Manor, Brighton, Closet Krishna, Crawley, Manchester, Newcastle, Nottingham and more, making it a truly national event. This will be a special event and one of the highlights of the year!

Source:http://iskconnews.org/special-month-of-activities-at-iskcon-london-to-celebrate-50th,5687/

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ISKCON Auckland New Zealand: Preparations are starting for a great weekend, celebrating Srila Prabhupada’s 50th anniversary of ISKCON.
Friday night: Maha Harinam plus Rathyatra
Saturday: Abhishek of SriSri Radhagiridhari
Sunday: VIP guests, Abhishek of Srila Prabhupada and lots more!

Source:http://www.dandavats.com/?p=29511

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The Mayor of London was given boxes of cup cakes by devotees

Devotees of Hare Krishna have handed out cupcakes in London to celebrate the 50th anniversary of the founding of the International Society of Krishna Consciousness.

More celebrations took place at the Radha-Krishna Temple in Soho, where the Hindu-inspired spiritual movement has had a centre for 47 years.

Processions of Krishna followers have become a familiar sight on streets.

They chant the Hare Krishna mantra and distribute books and vegetarian food.

To mark the occasion, the deities at the temple were offered new outfits and a feast was held

Followers get ready for the procession


krishna procession


The procession makes its way down Oxford Street


krishna procession

Women chanted and danced


cupcakes krishna

Devotees handed out cupcakes to commuters


govinda hare krishna temple

The Soho Street temple is next to the Govinda vegetarian restaurant, where food is first offered to Krishna


cupcakes krishna

“Our tradition is all about love, and our way of giving back to London today is by sharing cupcakes,” a follower said

Source: http://www.bbc.com/news/uk-england-london-36786023

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13th July 2016, the 50th anniversary of the incorporation of ISKCON

Over fifty years ago in September 1965, an elderly Indian monk stepped off the piers of New York harbour wearing orange Indian robes and sporting a dignified vaishnava tilak mark on his forehead. He was carrying just seven dollars, a few sets of clothes and two trunk-loads of books. The aristocratic looking monk was A. C. Bhaktivedanta Swami Prabhupada, who had been sent by his spiritual master from India to preach the message of the Bhagavad-gita to the western world.

In just ten short years, Srila Prabhupada, who came to America almost penniless, established a worldwide community of devotees practising India’s ancient science of bhakti-yoga, wrote 75 books, and established over 108 centres across five continents, that made ‘Hare Krishna’ a household name all over the globe.

The legacy

Behind Srila Prabhupada’s success lay a spiritual tradition that traced its origins to a disciplic succession which had originated more than 5000 years ago. Srila Prabhupada carried with him the essential message of Lord Krishna as given in the Bhagavad-gita: all souls are eternal, and real happiness is found by awakening our loving relationship with the all-attractive Supreme Personality of Godhead.

Srila Prabhupada was a spiritual master in the line of Sri Caitanya Mahaprabhu, the 16th century saint and avatar, who taught that the best way to awaken our joyful spiritual identity is to chant the names of God, especially the Hare Krishna maha-mantra.

The succession

Sri Chaitanya’s tradition continued through a series of spiritual masters to Srila Bhaktivinoda Thakura, a prominent thinker of Bengali Renaissance, and a leading philosopher, savant and spiritual reformer.

He single-handedly revived the teachings of Lord Chaitanya in India in late 19th and early 20th century. Srila Bhaktivinoda was hailed by contemporary scholars as the most influential Gaudiya Vaishnava leader of his time.

His son, Srila Bhaktisiddhanta Saraswati Thakura carried on the legacy of his father by establishing the Gaudiya Math. It grew to sixty-four branches across India and had three centres abroad.

The mission initiated by Srila Bhaktivinoda and developed by Srila Bhaktisiddhanta emerged as ‘the most powerful reformist movement’ of Vaishnavism in Bengal of the 19th and early 20th century.

Srila Prabhupada met Srila Bhaktisiddhanta Saraswati in 1922, and accepted him as his guru.

The Mission

Srila Prabhupada accepted formal initiation into Gaudiya Vaishnavism from Srla Bhaktisddhanta Saraswati in 1933.

Srila Bhaktisiddhanta Saraswati picked out Srila Prabhupada and instructed him to spread the message of Sri Chaitanya Mahaprabhu in English to the Western world. Once, he requested Srila Prabhupada: “If you ever get money, print books’.

Srila Prabhupada took both of these instructions as his life’s mission. Soon, he started a magazine called Back to Godhead in 1944. He singlehandedly typed, proofread, published and distributed the magazine on the streets of India.

In 1956, he moved to reside in the holy town of Vrindavan, and in 1959, he accepted the renounced order of life, or sannyasa.

Srila Prabhupada set sail for the USA on 13 August 1965, on board the steamship, Jaladuta.

After two heart attacks, illness and sickness, Srila Prabhupada arrived in America on 17 September 1965.

While the ship was docked in Boston Harbour, Srila Prabhupada wrote two poems in which he revealed his prayerful dependence on Lord Krishna for the success of his mission.

In one of his compositions, he appealed to Lord Krishna: “How will I make them (the American public) understand this message of Krishna consciousness? I am very unfortunate, unqualified and most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own.”

The Beginning

Srila Prabhupada initially stayed in Butler, and later moved to New York in 1966. Many ‘hippies’ flocked to hear his teachings.

He finally set up a store-front centre at 26, Second Avenue. On 13 July 1966, he incorporated the ‘International Society for Krishna Consciousness’ (ISKCON). In August 1966, Srila Prabhupada led the first public chanting of the Hare Krishna Mahamantra

In 1966, Srila Prabhupada established the ISKCON Press to publish Gaudiya Vaishnava literature. In 1967, he travelled to San Francisco where the Hare Krishna mantra was sung at the Mantra Rock Dance

He also organised the first ever Jagannatha Ratha Yatra in San Franciso. In 1968, Macmillan published Srila Prabhupada’s Bhagavad-gita commentary

In the same year, Srila Prabhupada sent three married couples to London, where they met the Beatles in 1969.

Apple Records released the Hare Krishna mantra, which sold 70,000 copies on the first day, and appeared on Top of the Pops. Srila Prabhupada visited London in 1969, and stayed at John Lennon’s estate.

The expansion

By 1970, Srila Prabhupada had established temples in USA, UK, India, parts of Asia, South America and Australia. In 1970, Srila Prabhupada returned to India with his Western disciples.

Srtila Prabhupada had elaborate plans for India upon his return. He established several centres in India including major temples in Mumbai, Vrindavan and Mayapur

In 1971, Srila Prabhupada visited Russia and initiated a young man as his disciple.

Later Srila Prabhupada established the Governing Body Commission to manage the affairs of ISKCON.

Srila Prabhupadaleft this world in November 1977. By then he had:

  • Established over a hundred temples and farm communities

  • Travelled the world seven times

  • Initiated over five thousand disciples

  • Written over 80 books

  • Founded the world’s largest publishing and distributing house for Vedic literature

  • Started the world’s largest vegetarian food relief programme

  • Introduced Indian festivals and culture such as Ratha Yatra to scores of Western cities around the world

  • Initiated the concept of ‘simple living and high thinking’ through several farm communities around the world

It was Srila Prabhupada who fulfilled a prediction made by Lord Chaitanya 500 years ago that ‘in every town and village’ the holy name of Krishna will be heard.

The explosion

Srila Prabhupada’s disciples carried on the Founder’s vision by continuing to expand his movement under the guidance and instructions he had left behind.

In the fifty years since 1966, ISKCON has achieved many milestones, as given below:

  • 650 – the number of ISKCON centres, temples and schools worldwide

  • 520 million – the number of books and magazines published by Bhaktivedanta Book Trust and distributed by ISKCON devotees worldwide

  • 3 billion – the number of free plates of sanctified vegetarian meals distributed worldwide since 1966

  • 18 million – the number of people who worship in ISKCON temples around the world, every year

  • 1.2 million – the number of meals distributed every day to needy school children in India by ISKCON Food Relief Foundation, also known as ‘Annamrita’ as part of the Government’s mid-day meal programme

  • 340,000 – the number of patients treated by ISKCON hospitals such as Bhaktivedanta Hospital in Mira Road, the Bhaktivedanta Hospice in Vrindavan, mobile clinics and eye camps

  • 260,000 – 2.6 million devotees walked 260,000 kms visiting 52,000 towns and villages in 170 countries as part of the worldwide padayatra to bring the holy name to every town and village around the world

  • 100,000 – since 1966 over 100,000 devotees around the world have taken spiritual initiation into the Gaudiya tradition

  • 6000 – there are more than 6000 Hare Krishna festivals held every year around the world

  • 3600 – the number of home study groups (Bhakti Vriksha groups) around the world

  • 110 – the number of Hare Krishna restaurants around the world

  • 65 – the number of eco-friendly farms run by ISKCON to practice ‘simple living and high thinking’

The books

In the 1970s, Srila Prabhupada translated almost sixty volumes of books including:

  • Bhagavad-gita

  • SrimadBhagavatam

  • Chaitanya Charitamrita

  • Nectar of Devotion

  • Nectar of Instruction

  • Sri Ishopanishad

ISKCON temples and inspired members began selling them at temples, mobile travelling parties and public venues. In 1972, Srila Prabhupada established the Bhaktivedanta Book Trust (BBT). BBT is now the world’s largest publisher of books in Indian and Vedic religion and philosophy.

Srila Prabhupada’s books have been translated into more than eighty languages and are studied in university courses. His books have won praise for from professors at universities including Harvard, Oxford and Edinburgh.

The most important contribution of Srila Prabhupada’s books is that they have transformed the lives of millions, who lead a life based on the principles of ‘devotion to God and service to all’.

The temples

ISKCON’s 650 temples are hubs of devotional activity and spiritual rejuvenation. People from different backgrounds, cultures and nationalities unite together in these spiritual oases. Life in ISKCON communities revolves around the worship of Deities in the temples.

Activities in ISKCON temples are very varied and include community development, devotional counselling, formal training, development of cultural expressions, dramatics, dance and music, fine arts, writing, costume design and others.

One of ISKCON’s most ambitious temple projects is the Temple of the Vedic Planetarium. Located inMayapur, West Bengal at the birth place of Sri Chaitanya Mahaprabhu, this temple will have a central dome, which at 113 metres, will be taller than St. Paul’s in London and the Taj Mahal. It will host the world’s largest chandelier which will double as a 3-D rotating model of the universe, and have a Vedic Planetarium showcasing cosmology according to the Srimad Bhagavatam.

The chanting

ISKCON devotees can be found singing the Hare Krishna mahamantra on the streets of most cities of the world. This is a tradition that was founded by Lord Chaitanya Mahaprabhu who brought the congregational chanting of the Hare Krishna mantra from people’s homes out to the streets, where people could benefit spritually by hearing the Lord’s holy names.

Singing the holy names of God has been a spiritual practice in India for thousands of years. Following in Lord Chaitanya’s footsteps, Srila Prabhupada made the Hare Krishna maha-mantra a worldwide phenomenon.

Devotees chant the mantra in two ways:

  • Japa: a private meditation for personal spiritual upliftment

  • Kirtana: public congregational singing and dancing

The festivals

Srila Prabhupada carried on the ancient Vedic tradition of celebrating many major festivals that bring devotees and the general public together in a spirit of joy and service.

ISKCON devotees celebrate many festivals in a mood of offering the best of everything to God, and sharing it with others:

  • Janmashtami commemorates the appearance of Lord Krishna, the Supreme Personality of Godhead

  • Gaura Purnima or the advent of Lord Chaitanya, is one of ISKCON’s primary annual festivals

  • Radhashtami, or the birthday of SrimatiRadharani, is celebrated by decorating the Deities with clothing made entirely of flowers. Many temples organise an elaborate evening festival to celebrate Radhashtami where the Deities are paraded in a boat to the accompaniment of devotional singing and dancing

  • At the Govardhan Puja festival, devotees walk, dance and sing around a symbolic hill of grains and sweets

  • Ratha Yatra, the festival of chariots, commemorates the pulling of God back into our hearts and to Vrindavana

The food

Srila Prabhupada trained his disciples in the art of cooking delectable vegetarian meals offered to Lord Krishna. Known as prasadam, or the mercy of the Lord, it attracts many people to Krishna temples and restaurants. Today, ISKCON provides millions of sanctified vegetarian meals all over the world.

Hare Krishna food is available at temples, Krishna restaurants, catering venues and free food outlets for the poor and homeless. Many people wonder what makes Krishna food so tasty. Hare Krishna food is is carefully prepared as an offering of love to Krishna or God with the best ingredients and cooking, while meditating on pleasing Krishna. This spiritual potency that becomes extraordinarily appealing and allows one to practically experience the mercy of God.

The farms

Srila Prabhupada stressed the basics of a simple and sustainable life in harmony with the self, nature and God.

In 1969, he started ISKCON’s first farm community in West Virginia, USA, called ‘New Vrindavan’. ISKCON now has 65 farm communities around the world based on the principles of ‘simple living and high thinking’.

ISKCON farms have many features such as:

  • Cow protection and animal welfare

  • Organic agriculture

  • Slaughter-free dairy farming

  • Efficient water and waste management

  • Development of local communities surrounding the farm

  • Rain water harvesting

  • Sustainable energy deployment

  • Child and adult education

The community

ISKCON performs many social activities for the communities that it serves. The founding principles for ISKCON’s social programmes are to check the imbalance of values in life, achieve real unity and peace, and to promote a simpler and more natural way of life.

In 1974, Srila Prabhupada witnessed two poor orphans fighting with dogs over scraps of discarded food. Overcome with compassion and moved by this sight, Srila Prabhupada declared, “No one within ten miles of our temples should go hungry’.

This vision of Srila Prabhupada helped to establish the Hare Krishna Food for Life project, which with its affiliates, is the world’s largest food relief programme, with over 3 billion meals served worldwide.

ISKCON’s ‘Annamrita’ project distributes nourishing meals to more than 1.2 million underprivileged students across 6000 schools of India.

ISKCON runs several schools and educational institutions around the world including those for deprived communities.

Bhaktivedanta Hospital in Mumbai is famous for combining professional medical services in a spiritual setting. ISKCON organises eye camps and mobile clinics in remote rural areas.

ISKCON has provided emergency aid and disaster relief after calamities such as earthquakes and floods.

Devotees serve every living being, while recognising them as a part and parce of the Supreme Lord. The spirit of compassion not only relieves them of matrial miseries, but goes beyond that to bring them closer to the Supreme Lord Krishna, which is the final remedy for all miseries of material life.

This spirit of compassion was exemplified by Lord Chaitanya in his instruction to Sri Sanatana Goswami, where he said:

jive–doya name-ruci vaisnava–sevana

iha chara dharma nahi suna sanatana

“Listen O Sanatana, there is no other religious obligation or duty greater than compassion for all living beings, taste for the holy name of the Lord, and serving the devotees of the Lord.”

The academia

Recognising the importance of engaging with the academic and scientific world in their language, Srila Prabhupada founded theBhaktivedanta Institute (BI) in 1976 with his disciples.

The Institute aims to advance the study of the nature and origin of life, utilising Vedic insights into consciousness, the self, and the origin of the universe.

BI has organized four international conferences, hundreds of panel discussions and talks, and published over thirty books. Many of its research papers are taught in renowned universities in America and Europe.

In 1993, ISKCON’s intellectual mouthpiece, the ISKCON Communications Journal was started. It featured papers by many famous scholars and academics.

In 1997, ISKCON devotees set up the Oxford Centre for Hindu Studies, the world’s first academy of its kind for the study of Hindu culture. Since its inception the Centre, which is a Recognised Independent Centre of Oxford University, has attracted world-class scholars and students, launched pioneering educational projects, and opened up the field of Hindu Studies for an international audience.

The ‘Heart of Hinduism’ a study resource published by ISKCON Educational Services in the UK was used as a recognised Religious Education toolkit for use in schools across the UK for teaching Hinduism.

ISKCON has organised several academic conferences in collaboration with universities such as Harvard and Bath, where scholars have presented papers of a high academic standard..

The appreciations

ISKCON and Srila Prabhupada have received many commendations and appreciations from political and business leaders, academics, and the media.

In 1995, the New York Times said that ISKCON’s reputation is “like the one Mother Teresa has in Calcutta” while reporting on Hare Krishna Food for Life efforts during the Chechyan war.

In 1998, India’s former Prime Minister, Atal Behari Vajpayee appreciated the contribution of Srila Prabhupada by saying:“The voyage of Bhaktivedanta Swami Srila Prabhupada to the United States in 1965 and the spectacular popularity his movement gained in a very short spell of twelve years must be regarded as one of the greatest spiritual events of the century….The ISKCON movement has few parallels in the world in terms of its rapid global spread, its trans-national, trans-ethnic, and trans-professional appeal, its outward simplicity, and the devotional energy of its followers.”

Nelson Mandela who attended a Hare Krishna Food for Life festival in Durban once said, “”I extend our warmest thanks on behalf of all of us here today for the kindness and dedication that you (Hare Krishna Food for Life) have shown by bringing us all together. Your goal of a hunger-free South Africa is one that is shared by the government and the ANC. Your efforts are making a practical contribution to this most urgent task.”

An editorial in the Times of India in 2006, praised the cultural contribution of ISKCON to India’s reputation in foreign countries when it said,“Guess again if you think Bollywood, or Indian writing in English, is the country’s biggest cultural export. You may not come across any of these if you visit Cochabamba in Bolivia or Gaborone in Botswana; what you will find instead is a centre of the International Society for Krishna Consciousness.” Editorial in The Times of India, 2006.

In 2010, CNN listed Srila Prabhupada among 10 “Famous folks who launched careers after 50”.

At the inauguration of ISKCON’s Vedic cultural centre in Pune in 2013, President of India, Pranab Mukherjee said, “Swami Srila Prabhupada’s greatest legacy was that he was an exemplary ambassador of India’s timeless values. In the years that he spent spreading his simple message, Swami Srila Prabhupada convinced hundreds of thousands of Indians and westerners about the profound value of his philosophy which they embraced along with a Vedic lifestyle.”

In 2016, Britain’s the Prime Minister while attending a 50th anniversary celebration at Bhaktivedanta Manor in London said, “I look at what you (the Hare Krishnas) have done in the past fifty years and I think how much more you can achieve in the next fifty.”

ISKCON has achieved many significant milestones and created a spiritual revolution that has transformed the hearts and minds of millions of people around the world. The ancient wisdom of Bhagavad-gita that was taught by Lord Krishna, exemplified by Lord Chaitanya’s sankirtana movement, codiefied by His disciples such as Srila Rupa Goswami and Srila Sanatana Goswami, and revived by preceptors such as Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Saraswati Thakura, finally exploded into every corner of the world because of the compassion of His Divine Grace A. C. Bhaktisiddanta Swami Prabhupada.

As pointed out by Bredan O’ Connor in an article he wrote in the UK for the Independent, “We are all Hare Krishnas now, and … the movement’s influence on the world we live in now is enormous.”

Source:http://www.dandavats.com/?p=29461

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Srila Prabhupada: “In Dvapara-yuga one could satisfy Krishna or Visnu only by worshiping Him gorgeously according to the pancaratriki system, but in the Age of Kali one can satisfy and worship the Supreme Personality of Godhead Hari simply by chanting the holy name.” (Narayana-samhita)

Source:http://www.dandavats.com/?p=29436

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The inside job! by Sutapa das

The ungrateful, inappropriate and irrational ways in which people act can infuriate us to no end. We deal with our anger by letting it loose (passionate and vengeful outbursts) or locking it up (emotionally disconnecting). Both expressions, however, are indicative of our own shortcomings. Allowing someone else’s negativity to displace our own consciousness, means there is still work to do. We seek emotional deposits from others because we haven’t become full in ourselves. But isn’t that natural? Aren’t relationships based on mutual emotional dependency? Surely it’s reasonable and legitimate to expect some human decency in our social intercourse. Well, in one sense yes, but if you understand the nature of this world, the power of material psychology and the inherent weakness of each individual, then you won’t be surprised when people aren’t so forthcoming. Only when we are internally nourished and solidly connected to the original spiritual source, can we wholeheartedly give ourselves and remain unaffected by the reciprocation (or lack of) that we receive.

Impractical, unattainable and utopian? Well, that is the saintly challenge before us. Spiritualists are extraordinary, not simply because of their knowledge, faith or dedication, but because of their unique and outstanding character. Their conduct is entirely different from the ‘common’ person. They incessantly give the best of themselves, again and again, because something deeper is impelling them to continue. It reminds me of Mother Teresa’s famous poem:

People are often unreasonable, illogical and self centered;
Forgive them anyway.
If you are honest and sincere, people may cheat you;
Be honest and sincere anyway.
If you are kind, people may accuse you of selfish, ulterior motives;
Be kind anyway.
The good you do today, people will often forget tomorrow;
Do good anyway.
You see, in the final analysis, it is between you and God;
It was never between you and them anyway.

History has documented a long list of saints, but what about now? The world could do with a few more spotless personalities, and we all have our part to play. If not me, then who? If not now, then when? Nobody feels qualified, it won’t be easy, and there will never be an ideal time. Along with dynamic projects to change the world, I’m increasingly thinking about the ‘Inside Job.’ Our life contribution is not simply based on what we do, but also who we are. To be more humble than a blade of grass, more tolerant than a tree, perpetually offering respect to others, and expecting nothing in return. As I fall short of these exalted ideals, I pick myself up, dust myself down, and continue to confront my inflated pride and ugly ego. The ‘Inside Job’ is testing but exciting. It’s a work in progress, and I’ll have to start putting some overtime in.

Source:https://sutapamonk.wordpress.com/2016/06/22/the-inside-job/

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Millions will be watching ISKCON 50 Celebrations on 13th July 2016 from 4-5pm. 
Keshav Murari Das, TP- ISKCON Rohini: DD Channel will be broadcasting a special program on ISKCON’s 50th Anniversary on the exact day of 50th Anniversary, 13th July, 2016 Wednesday from 4-5 pm. They will also feature ISKCON 50 documentary prepared by ISKCON 50 Global team during the show.

Source:http://www.dandavats.com/?p=29449

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Fifty years ago, a 70-year-old monk travelled from India to the United States in the hope of starting a spiritual revolution.

His name was Bhaktivedanta Swami Prabhupada and on July 13, 1966 he incorporated the International Society for Krishna Consciousness (ISKCON), formalising what is widely known as the Hare Krishna movement.

ISKCON now runs 602 temples, 54 schools and 65 farming communities across the globe.

This month, the New Govardhana Hare Krishna community at Eungella, near Murwillumbah in northern New South Wales, hosted about 1,000 visitors to mark the 50th anniversary of ISKCON.

New Govardhana president Ajita Dasa said the milestone proved the Hare Krishnas belonged to a serious religious institution.

“It means the establishment has gone through what most religious organisations have gone through,” he said.

“We’ve had teething problems, we’ve dealt with it, and the fact ISKCON is still around helping people means it’s here to stay.”

ISKCON belongs to the Vedic or Hindu culture with its philosophies based on the Sanskrit texts the Bhagavad-gita, Bhagavat Purana and Srimad Bhagavatam.

Devotees practice bhakti yoga and worship Lord Krishna.

New Govardhana devotees

Ajita said there were about 2,000 Hare Krishna devotees in northern New South Wales, with about 100 living permanently at New Govardhana.

Jivjago moved to the community five months ago after being invited by a devotee he met at a Queensland music festival.

“I wanted to see a community or some people living this lifestyle, so they said ‘come visit the farm, but you might never leave’ and I’m still here,” he said.

“I was searching for a spiritual community that supports this calling we have to understand ourselves and our relationship with the universe or the source.

“I’ve found peace. I used to have a bit of anxiety and depression but it was just because I was lacking spiritual balance.”

The village also plays host to many international visitors like South Korean woman Jhulan who has lived on-site for two years.

“I was travelling and looking for something, for some truth, and I’ve found it here,” she said.

“I didn’t have money and they had a free feast every Sunday and I came here and fell in love.

“I believed in a higher consciousness but I didn’t call it God, now I call it Krishna.”

Everyday Hare Krishnas

Devotee Krishnarupa Devi Dasi lives near New Govardhana and said most Hare Krishnas were “everyday people” with ordinary lives.

“We have a core group who are celibate monks and women who live in an ashram environment and their entire focus is temple service, and then we have a very broad congregational group who have mortgages, children, work,” she said.

“But their faith is not something they just turn on on a Sunday like many other religions; an average devotee will focus and meditate a lot on their spiritual life.

“From a practical level, they might not have so much time to do specific service in the temples but their inner life is very rich and devotional.”

Krishnarupa is ISKCON’s women’s representative on the Australian national council.

She said the movement had been perceived by some as sexist in the past.

“There was a little period in our history when it was harder for women to take leadership roles — a few short years,” Krishnarupa said.

“In the last few decades, women have taken much more managerial roles and have a voice in the management of the temples.

“It varies in degrees depending on the temple, but here in Murwillumbah we have an equal role and lead some of the temple classes and prayers.

“Women can be perceived as second class citizens in Vedic society, but it’s actually not correct.”

Krishnarupa became a Hare Krishna in the 1970s when the movement was new to Australia.

“I thought I would either be a Carmelite nun or a Buddhist nun and when I finished high school, I started to train as a teacher and during that time I had a lot of the usual angst-ridden years of growing into myself,” she said.

“The Hare Krishna movement had just started in Melbourne and I was interested, but not quite ready.

“Some months later, a friend of mine became a Hare Krishna and I went to see him at the temple thinking ‘oh my goodness, he’s been brainwashed, I’ve got to go and save him’.

“He gave me the Bhagavad-gita and said ‘have a read of this book’ and then I became a devotee.

“What attracted it to me was that it answered my questions in a philosophical and rational way, and it made me feel very satisfied and content.”

Source: http://www.abc.net.au/news/2016-07-11/hare-krishna-community-celebrates-50-years-as-religious-movement/7585602

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“I’m spending a day with Hare Krishnas next week.”

“Oh, you be careful Leanne.”

“Why?”

“They all take drugs.”

“Have you been reading that Daily Mail again Dad?!”

To be fair, my Dad was not the only one who voiced concern or raised an eyebrow when I told him I was spending a day with a relatively unfamiliar religious group. And everyone begged the question, ‘Why?’

To be honest, I couldn’t say exactly. I knew nothing of the faith, bar that when I worked in an office in Soho many years ago, every evening the ring of bells, drums, singing and chanting would chime through my office windows, as the Tottenham Court Road Hare Krishna group passed by. My colleagues would often make comments, not always approving. I however was envious. There I was, sat in a sterile air-conditioned box, staring numbly at a spreadsheet and battling yet another computer-screen induced headache. And there they were, having the time of their lives, singing and dancing, looking deliriously happy and free of such Western imprisonment. I wanted in.

Six years and a lot of life experience later, I found my opportunity. On one of my other adventures I was told about an all female Hare Krishna Temple in Walthamstow, run by a lady called Kamala. A few texts between Kamala and I were exchanged and it was set that one week later I would visit the house and stay overnight. At first I was ecstatically excited but as the days passed I grew nervous.

“They’re all on drugs Leanne.”

“Isn’t it a cult?”

“What if they try and brain wash you?”

Flippant comments stirred my brain and I began to wonder what I was doing. Bar a recommendation from a near stranger, I knew nothing of these people, the place or the faith. I didn’t even have the address! I turned to Google. As I typed in Hare Krishna, the first suggestion came up: ‘Hare Krishna CULT’. Oh crap.

I started to worry. Should I be going? I had a talk with my gut – a very good friend of late. Surprisingly, Gut seemed ok about the situation; it was Head that was spinning out of control. So I told Head to bog off and find something else to worry about.

But when Friday came, Head was still there. Rain poured down as I walked the completely unfamiliar streets of Walthamstow and I again began to feel uneasy. That week’s insanely horrific incident, which had occurred in Woolwich in the name of religion, had stirred my fears of unknown streets, people and beliefs. What was I doing? It was bank holiday Friday. Why wasn’t I hanging out with my mates instead? Gut told me to carry on walking.

As I reached 631 Forrest Road, I read the brightly painted sign that read ‘Bhakti Yoga‘. As I looked for the way in, I noticed two men standing outside the shop next door, eyeing me suspiciously. I eyed them suspiciously back. The front door to the temple was ajar so I nervously pushed it open and walked in.

Immediately my fears dissipated. From the grey skies of the outside world, I was hit with a wash of colour; pastel pink and purple walls and a warmth that felt uncannily like home. An attractive and unexpectedly conventional looking lady from Manchester bounded towards me smiling. I’m not entirely sure what I was expecting but ignorance suggested someone far more alternative. “You must be Leanne?’ she beamed, “I’m Kamala. I’m so pleased you made it.”

Kamala showed me around the house, which was filled with the aromas of incense and home cooking. “And here is the lounge. If you find it a bit too much for you, feel free to just come up here and take time out. Make the place your home.”

She explained that today the devotees were celebrating the birth of Lord Nrsimhadeva, who is half man, half lion. Devotees pray to Lord Nrsimhadeva for protection and to eradicate their material desires. We discussed the fact we were both brought up as devout Catholics but as adults have abandoned the faith, finding it rather negative and guilt ridden. It was comforting to have something so primary in common.

After a few introductions to several ladies creating an enormous feast in the kitchen, I was led, mint tea in hand, into the main prayer room. Singing and chanting was well under way and Kamala sat me down on a prayer mat. When the song finished she introduced me to the group and stated that I was a comedian. I winced, fretting that now everyone would be nervous of me, assuming me to be the woman who has come to mock their faith. They didn’t judge however, simply smiled and welcomed me in.

Kamala opened a hymn book, from which people were taking turns to lead sung prayers. She pointed to a foreign text and highlighted the English translation below. I couldn’t even follow the lyrics never mind sing them. I felt a little awkward being at the front with Kamala and everyone watching me not join in, so after reading the English text I closed my eyes and simply listened. I was astounded by how beautiful their voices were. When the next song ended I whispered to Kamala, “Are you only allowed in if you can sing?” She laughed and repeated this to the whole group. I felt embarrassed but they accepted the compliment graciously.

Towards the end of each song, the group became more jubilant and ecstatic, banging drums and clanging tiny cymbals. Without looking at them, I could ‘hear’ the smile on their faces. It made me smile too.

About two hours in I slipped away to the kitchen for some water, parched from the hard work of listening to people sing. Little did I know that all the devotees had been fasting from both water and food for the last 24 hours. And there I’d been, heedlessly swigging mint tea in front of the entire congregation.

Whilst in the kitchen I assisted one of the devotees in cooking the vegetarian feast. As I ‘helpfully’ watched her toil away, she told me of the faiths core beliefs. We discussed karma and reincarnation and the notion that past sins affect our current lives, no matter how well we live our lives today. It was a concept I found hard to accept. Regardless, she neither preached nor tried to convert me. She also said that whilst it is almost impossible to be perfect, as long as we are always striving to be better people, we are heading in the right direction.

At around 9pm we were invited into the prayer room to give an offering to Lord Nrsimhadeva. There were now around 50 people singing and chanting. We took it in turns to pour a concoction of what I believe was ghee, sugar, yogurt, guda and honey over a statue of Lord Nrsimhadeva. I had a childlike excitement of doing something so unusual.

The energy was electric as people swung joyfully up and down the room, singing, clapping, beating and clanging. I joined them in the dancing and clapping and I looked around the room to see everyone’s faces beaming with delight.

When the singing finally came to a close, we sat and ate a delicious feast. Devotees came and sat with me, keen to find out more about the ‘comedian’ who had come to write about them. Everyone was kind and open and most interestingly, not a great deal different from myself. A lovely lady, again a former Catholic, sat with me for an hour. She reiterated something that many others had also stated, that there was no pressure for me to convert or to come regularly. She said I was welcome any time, whether next week or in a year. She even encouraged me to bring friends. I’m sure those vehemently against religion (which seems to be increasingly the norm these days) will see this as a cunning ploy to reel me in. But I can quite honestly say that I would happily return and enjoy all that the temple and the devotees have to offer without feeling any pressure to become a devotee myself.

In the past, I have heard the derisory term ‘Happy Clappers’ used to describe Hare Krishnas but I now see this as a rather ironic affront. They do clap and they are indeed very happy but not because of any drugs, brainwashing or cult-like behaviour. From what I witnessed, Hare Krishnas simply relish in the unity of being together, believing in something that to me seems inherently pure. Of all faiths, this seems like one of the most joyous. And with the world being the way it is today, who doesn’t need a little more joy in their lives?

Source: http://www.huffingtonpost.co.uk/leanne-davis/hare-krishna-for-a-day_b_3372838.html?edition=uk

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I was reminded while reading the Srimad Bhagavatam today, that this is an election year.

…rogues and thieves in the guise of protectors arrange for a voting system, and in the name of democracy they come to power by hook or crook and exploit the citizens. Even long, long ago, asuras, persons devoid of God consciousness, became the heads of state, and now this is happening again. The various states of the world are preoccupied with arranging for military strength. Sometimes they spend sixty-five percent of the government’s revenue for this purpose. But why should people’s hard-earned money be spent in this way? Because of the present world situation, Kṛṣṇa has descended in the form of the Kṛṣṇa consciousness movement. This is quite natural, for without the Kṛṣṇa consciousness movement the world cannot be peaceful and happy.
( from purport to SB 10.1.17)

Full test and purport

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto Ten, Chapter 1, Text 17

bhūmir dṛpta-nṛpa-vyāja-
daityānīka-śatāyutaiḥ
ākrāntā bhūri-bhāreṇa
brahmāṇaṁ śaraṇaṁ yayau

bhūmiḥ—mother earth; dṛpta—puffed up; nṛpa-vyāja—posing as kings, or the supreme power personified in the state; daitya—of demons; anīka—of military phalanxes of soldiers; śata-ayutaiḥ—unlimitedly, by many hundreds of thousands; ākrāntā—being overburdened; bhūri-bhāreṇa—by a burden of unnecessary fighting power; brahmāṇam—unto Lord Brahmā; śaraṇam—to take shelter; yayau—went.

TRANSLATION

Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahmā for relief.

PURPORT

When the world is overburdened by unnecessary military arrangements and when various demoniac kings are the executive heads of state, this burden causes the appearance of the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I appear Myself.” When the residents of this earth become atheistic and godless, they descend to the status of animals like dogs and hogs, and thus their only business is to bark among themselves. This is dharmasya glāni, deviation from the goal of life. Human life is meant for attaining the highest perfection of Kṛṣṇa consciousness, but when people are godless and the presidents or kings are unnecessarily puffed up with military power, their business is to fight and increase the military strength of their different states. Nowadays, therefore, it appears that every state is busy manufacturing atomic weapons to prepare for a third world war. Such preparations are certainly unnecessary; they reflect the false pride of the heads of state. The real business of a chief executive is to see to the happiness of the mass of people by training them in Kṛṣṇa consciousness in different divisions of life. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (Bg. 4.13). A leader should train the people as brāhmaṇas, kṣatriyas, vaiśyas and śūdras and engage them in various occupational duties, thus helping them progress toward Kṛṣṇa consciousness. Instead, however, rogues and thieves in the guise of protectors arrange for a voting system, and in the name of democracy they come to power by hook or crook and exploit the citizens. Even long, long ago, asuras, persons devoid of God consciousness, became the heads of state, and now this is happening again. The various states of the world are preoccupied with arranging for military strength. Sometimes they spend sixty-five percent of the government’s revenue for this purpose. But why should people’s hard-earned money be spent in this way? Because of the present world situation, Kṛṣṇa has descended in the form of the Kṛṣṇa consciousness movement. This is quite natural, for without the Kṛṣṇa consciousness movement the world cannot be peaceful and happy.

Source:https://theharekrishnamovement.org/2016/07/11/krishna-has-descended-in-the-form-of-the-krishna-consciousness-movement/

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“In the village of Panihati, Raghunatha dasa obtained an interview with Nityananda Prabhu, who was accompanied by many kirtana performers, servants and others.” CC Antya lila, 6.43.

When the devotee meets his Lord there will be love exchange that could melt even the hardest rock. This was seen when Raghunatha dasa met Lord Nityananda Prabhu on the bank of the Ganges at Panihati. Lord Nityananda was by nature very merciful and instructed Raghunatha dasa to make a festival and feed all of His associates yogurt and chipped rice. By the blessings of Sri Niyananda Prabhu, Raghunatha das ultimately received the mercy of Sri Chaitanya Mahaprabhu. The essence being that one readily becomes eligible to receive the highest benediction from the Supreme Lord, attaining love of God, simply by serving the devotees. Eager to reenact the pastimes of Panihati, the devotees of Indonesia, under the guidance of HH Subhag Swami, organized the Panihati Cida Dahi festival on 19 June, 2016 at Merta Sari beach, Sanur, Bali. This has now become an annual festival where devotees from different parts of Indonesia gather together, along with their deities of Gaura Nitai, to take part in the festivities. This year the festival committee was led by devotees from Radha Madhava Temple, Gianyar.

“These public festivals have proven very effective in spreading knowledge about Krsna consciousness to all the citizens.” SPL to Galim dasa, November 20th, 1971.

“….this unique procession has convinced them that our men are very nice and they can organize a great crowd without any violence. That is a fact if people actually want peace and tranquility, they must support this movement whole heartedly and we shall execute our prescribed duties very seriously and sincerely.” SPL to Madhudvisa, 14th April, 1970

Organizing such great festival was not easy because it needed great effort to make it successful. The committee of the festival had made preparations since six months back. Formerly they were supposed do the festival in one beach in Gianyar but seeing that they were unable to procure the permission from the local authority then they decided to have the festival at Mertasari Beach again where the devotees had a very successful cida dahi festival last year. A week before the festival the committee felt doubt to celebrate it because the funds they had was far less than that what was estimated for the festival. Adiprana prabhu took initiative to help the committee to organize the festival. When the devotees begin to depend completely upon the causeless mercy of the Lord, becoming humble and offering heartfelt prayers then the Lord bestows His unlimited blessings making impossible into possible, making the devotees’ faith in Him more firm and the exchange of feelings more relishable.

H.H. Subahag swami maharaj personally came to participate in the festival just after the temple opening and Ratha Yatra at Medan. Maharaja arrived a week before festival to inject extra energy and encourage devotees to be more enthusiastic in welcoming the festival.

A day before festival, the devotees were busy collecting the necessary items for the festival. They prepared a huge pandal at the Merta Sari Beach. Some devotees went to market to buy vegetable and fruits, and other things that was needed for the festival. In the evening devotees prepared the fruits and cut the vegetable that would be used the next day. The flat rice was sent from Singapore by Kadamba Kanana prabhu. Maharaj was really concerned about the festival and he curiously asked the devotees about the progress of the preparation. Maharaj also went to beach where devotees decorated the pandal and the temporary altar that was prepared to hold all the Gaura Nitai deities who would come the next day from different temples in Bali. On that day Indra deva was so merciful that he poured heavy rain to clean the beach and made the shores of the Mertasari purified to welcome the Lordships.

On the day of the festival, early morning final checkup of the preparation was overseen by Subhag Maharaj himself. At 09.00 am the devotees from all round Bali came carrying their Gaura NItai deities from their respective temples. The deities took Their place on the altar that that was beautifully decorated with flowers. Groups of bhajan from the temples one by one performed bhajan before the abhiseka. The pujari then offered bhoga and arati.

At 12.00 am the deities were put on palanquins and were made ready to be taken to the sea. Devotees gathered in line and carried the deities to the beach to take a bath. The deities entered the waters, followed by the men and children and then ensued a wonderful bathing ceremony and it appeared as if the deities would not want to come of the water. Finally the deities returned to the altar for abhisheka. Pacamrita, juice and panca gavya were prepared to bath the Lord. H.H. Subhag Swami Maharaja performed the abhiseka. A melodious brahma samhita was recited by the devotees while the abhiseka was going on. The bhajan team sung hare Krishna mahamantra along the procession. After abhiseka, Maharaj mixed the cidha before it was offered to the Lord. While the pujari dressed the deities, maharaj gave lecture on Caitanya Caritamrita about the origin of the Chida dahi festival. At the end of the class, maharaj asked the devotees whether they were feeling happy …spontaneously all devotees answered “yes”. Then maharaj further elaborated that Srila Prabhupada made this ISKCON to make people happy. After the offering and arati , the cida dahi mahaprasad was distributed to one and all. Again this was accompanied by ecstatic chanting and harinam. Many visitors to the beach also received mahaprasad. Many books were also distributed.

“We are finding these festivals very successful for attracting the citizens to our activities. More and more these festivals may be held, at least very large festival in a year, simply for glorifying Krsna in public places.” SPL to Bhakta dasa, November 20th, 1971

Devotees in Tolai, Sulawesi also celebrated Cida Dahi festival on the same day as Bali. Tolai is special because the first Cida Dahi Festival in Indonesia was held there and from there it has spread out to many places in Indonesia.

We take the opportunity to express our utmost gratitude to all the wonderful devotees who came forward to help in the most amazing ways. There were the ones who arranged the pandal, the funds, kirtan, prasadam, abhiseka and also those ones who took care to keep the place clean. A warm thank you to all the devotees. Special thanks goes to the team of devotees from Radha Madhava temple, Gianyar. We would also like to thank HH Kavichandra Swami and HH Ramai Swami, GBCs of Indonesia for their continuous support. We also thank HH Subhag Swami for being personally present at the festival and encouraging the devotees to carry on with different aspects of Sankirtan and thus remain close to Srila Prabhupada.

AnchorSource:http://www.dandavats.com/?p=29428

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A paper by the Sastric Advisory Council (SAC)

Members participating in the authorship of this paper: Drutakarma Dasa, Gopiparanadhana Dasa, Purnacandra Goswami, and Urmila Devi Dasi

“The rules and regulation are that nobody should accept blindly any guru, and nobody should blindly accept any disciple. They must behave, one another, at least for one year so that the prospective disciple can also understand, ‘Whether I can accept this person as my guru.’ And the prospective guru also can understand, ‘Whether this person can become my disciple.’ This is the instruction by Sanatana Gosvami in his Hari-bhakti-vilasa.” (Srila Prabhupada, Bg 13.1-2 lecture, 25 February 1975, Miami)

“In the Mantra-muktavali: By living together for one year they can ascertain from seeing each other’s nature whether they can act as guru and disciple. Indeed, there is no other way to determine this.” (Hari-bhakti-vilasa 1.74)

“It is imperative that a serious person accept a bona fide spiritual master in terms of the sastric injunctions. Sri Jiva Gosvami advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.” (Srila Prabhupada, Caitanya-caritamrita, Adi 1.35 purport)

“Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life. In this way, they are deceived by official priests.” (Srila Prabhupada, Caitanya-caritamrita, Madhya 17.185 purport)

SAC’s Mandate given by the Executive Committee of the GBC

Early in 2004, the Executive Committee (EC) of the Governing Body Commission (GBC) of the International Society for Krishna Consciousness (ISKCON) wrote to the
Sastric Advisory Council:

“Srila Prabhupada states that it is the responsibility of the prospective disciples to examine and test their prospective guru prior to initiation. Given that the GBC gives tacit approval to gurus via their no-objection procedure, it could be that the prospective disciple’s desire to examine their prospective guru prior to initiation is compromised. Although there are many glorious descriptions of the qualities of guru in sastra, it is the duty of prospective disciples to not automatically assume those qualities are possessed by all ISKCON gurus. Rather, they should objectively examine their prospective guru. There is prima facia evidence that suggests that prospective disciples do not take this responsibility seriously. Therefore we request the Sastric Advisory Council (SAC) to research the balance between the responsibility of ISKCON to protect its members from unqualified gurus and the duty of the prospective disciples to give proper attention to the study of their prospective gurus prior to initiation.”

The SAC is free to accept or reject requests from the GBC. We decided to accept this particular request because we accept that there is truth in the premise of the EC’s statement.

Normally, the SAC submits papers to the GBC containing only philosophical and historical evidence, but in this case we felt that we could not address the philosophical issue of the responsibility of the aspiring disciple to test the prospective guru without also addressing practical issues of policy within ISKCON. We wrote to the EC expressing this, and they said that the GBC would be willing to receive a paper from SAC that included policy recommendations.

Introduction

In sastra we find some rare examples of aspiring disciples being directed to particular gurus. For example, Srila Bhaktisiddhanta Sarasvati Thakura was directed by his father, Srila Bhaktivinoda Thakura, to approach Srila Gaurakisora Dasa Babaji. In earlier times, Lord Brahma told the demigods to accept Visvarupa:

“O demigods, I instruct you to approach Visvarupa, the son of Tvashta, and accept him as your guru. He is a pure and very powerful brahmana undergoing austerity and penances. Pleased by your worship, he will fulfill your desires . . . .” (Bhag. 6.7.25)

These above examples do not contradict the statements found in Hari-bhakti-vilasa seen later in this paper. Even if advice is received from others, the aspiring disciple still has the full responsibility of making the ultimate decision. The aspiring disciple is responsible for choosing, testing, and evaluating a guru. The sastric injunction is that a guru and disciple mutually test each other for a year in the course of personal association.

There are, however, several aspects of current ISKCON practice and understanding that make it difficult for an aspiring disciple to personally test a guru. The current procedure and understanding of the guru authorization process is one such obstacle. And there are others. Therefore SAC recommends that the GBC consider the following initial suggestions:

1)Devotees should be helped to understand that it is their responsibility to test their prospective guru, as recommended by Srila Prabhupada and the previous acaryas.
Generally, this should be done in consultation with trusted senior devotees.

2)Devotees seeking initiation from a spiritual master in ISKCON should be informed that they can choose any qualified senior devotee in good standing as their diksha-guru, not just those who are already initiating.

3) The GBC should openly encourage all senior devotees in good-standing who are qualified ISKCON representatives to accept the role of a spiritual master.

The Responsibility of the Disciple to Test the Spiritual Master

When it is clear to aspirants that their choice is not limited to those already taking disciples, it should also be clear that they have the opportunity to study the qualifications of a whole range of possible spiritual masters, apart from those who are already initiating.

In ISKCON the range of acceptable spiritual masters is, however, limited by a certain principle. There are different sampradayas and sangas, and the members of those sampradayas and sangas, although respecting each other, follow their own leaders.
The eternal leader of our sanga, ISKCON, is Srila Prabhupada, and he had his own special vision about how to practice and spread Krishna consciousness. Devotees in ISKCON have decided to follow Srila Prabhupada because he is the one who saved them and is bringing them to Sri Krishna. They understand Prabhupada as the most empowered Vaishnava acarya of modern times mainly because his vision and method of world-wide preaching is most effective for people in general. Not every Vaishnava guru in the world has this same personal vision and mood. Accepting a guru who does not have the same vision and mood as Srila Prabhupada would create disharmony in the Society he created. Therefore, if someone is attracted to a guru who is functioning outside of ISKCON, the best arrangement is that he or she goes outside ISKCON to associate with that guru in the kind of environment the guru has created. Thus ISKCON members are limited to choose as guru only qualified devotees serving in ISKCON. (Note: This point could be explained to new devotees in a brochure on this topic to help them understand why such an ISKCON policy exists.)

But before making a final choice, they should personally test the guru. The testing may be in terms of basic qualifications: “Is this guru representing Srila Prabhupada and the previous acaryas in the best way? Am I capable of accepting instruction from this guru?” Or the testing may extend to more personal requirements. A disciple may wonder, “Will this guru deal with me personally? Will this guru respond to my letters? Will I have a chance to personally serve this guru?” These considerations should be tested in advance.

This is in line with the instructions of Srila Prabhupada, who recommended that a disciple personally test a guru for at least one year before accepting initiation. Such recommendations can also be found in Hari-bhakti-vilasa, which gives practical instructions for executing devotional service in the Gaudiya Vaishnava line. This responsibility to personally test and judge the guru remains whether or not the prospective guru already has diksha disciples. In other words, a prospective disciple should not think, “Well, this guru already has disciples. This means that he is qualified, and so I don’t have to test him myself.” The disciple still must examine the guru.

“Blind following and absurd inquiries. These things are condemned in this verse. Blind following means: “Oh, there is a svami. So many thousands of people are following. Let me become his disciple.” This is called blind following. You do not know what is that svami, whether he is a svami or a rascal. You do not know. But because everyone is going, “Oh, let me become his disciple.” This is blind following, without any knowledge, blind following.”(Prabhupada BG lec. 4.34-39, 12 Jan. 1969, LA)

References for a Guru-sishya Mutual Examination Period

Hari-bhakti-vilasa—a section from the first vilasa
(translation by Gopiparanadhana Prabhu)

Text 73 tayoh pariksha canyonyam / ekabdam saha-vasatah
vyavahara-svabhavanu- / bhavenaivabhijayate

The two of them should live together and test one another for one year. This test is fulfilled by observing one another’s behavior and character.

atha parikshanam

The mutual examining is described as follows.

mantra-muktavalyam,

74 tayor vatsara-vasena / jnatanyonya-svabhavayoh
guruta sishyata ceti / nanyathaiveti niscayah

In the Mantra-muktavali: “By living together for one year they can ascertain from seeing each other’s nature whether they can act as guru and disciple. Indeed, there is no other way to determine this.”

srutis ca,

75 nasamvatsara-vasine deyat

There is also the statement of sruti: “One should not give (the vishnu-mantra) to one who has not resided with one for a year.”

sara-sangrahe ’pi,

76 sad-guruh svasritam sishyam / varsham ekam parikshayet

77 rajni camatyaja doshah / patni-papam sva-bhartari
tatha sishyarjitam papam / guruh prapnoti niscitam

And in the Sara-sangraha: “A proper guru should test for one year a disciple who has taken shelter of him. The faulty acts of a minister accrue to the king, and a wife’s sins fall on her husband. Similarly, a guru certainly obtains the sinful reactions accumulated by his disciple.”

krama-dipikayam tu,

78 santoshayed akutilardratarantaratma
tam svair dhanaih sva-vapushapy anukula-vanya
abda-trayam kamala-nabha-dhiyati-dhiras
tushte vivakshatu gurav atha mantra-diksham

“The Krama-dipika, however, says this: ‘Without deception and with a heart moist with affection, one should satisfy him with one’s own wealth, with the work of one’s body, and with favorable words. He should do this for three years, remaining sober and thinking of the guru as non-different from the lotus-naveled Supreme Lord. Then, when the guru is satisfied, he may speak the mantra in the initiation ceremony.’ ”

Commentary

evam “varsham ekam pariksha ca tato diksheti niscitam” tatra sri-gopala-mantra-vara-dikshayam varsha-traya-guru-sevanantaram eva diksheti tatra tattva-vidam matam likhan diksha-praktana-guru-seva-vidhim ca sankshepena darsayati, santoshayed iti….abda-trayam ity atra visesho granthantarad drashtavyah; tatha hi, “trishu varsheshu viprasya shatsu varsheshu bhu-bhritah / viso navasu varsheshu pariksha tu prasasyate // samasv api dvadasasu tesham ye vrishaladayah” iti. yac ca sarada-tilakadav uktam, “ekabdena bhaved vipra bhaved abda-dvayan nripah / bhaved abda-trayair vaisyah sudro varsha-catushtayaih” iti. tad atyanta-purva-parisilita-vishayam iti vivecaniyam.

“It has thus been said that ‘There should be testing for one year, and then initiation.’ In this regard, when the initiation is with the best of mantras, the Sri Gopala mantra, diksha should be performed only after serving the guru for three years; this is the opinion of those who know the truth. Recording this opinion, the passage beginning santoshayet briefly sets forth the processes of initiation, along with the preliminary service to the guru…. Further particulars about this three-year period can be found in other books, as for example, ‘It is best to test a brahmana for three years, a kshatriya for six years, a vaisya for nine years, and sudras and others for twelve years.’ It is also said in the Sarada-tilaka and other texts, ’A brahmana is tested in one year, a king in two, a vaisya in three, and a sudra in four.’ This, we should distinguish, refers to what was practiced very long ago.” (Dig-darsini-tika by Srila Sanatana Gosvami)

Statements by Srila Prabhupada on a Mutual Examination Period

1) “Unless one is prepared that ‘I am accepting somebody as my spiritual master. I must accept whatever he says,’ if there is any doubt, that ‘I cannot accept his words verbatim,’ then one should not accept him as spiritual master. That is hypocrisy. One must be first of all convinced. Therefore it is the duty of the spiritual master and the disciple to associate—that is the injunction of Sanatana Gosvami—for some time, and both of them should study. The disciple should study “whether I can accept this saintly person as my spiritual master.” And spiritual master also will see “whether I can accept this boy, this person, as my disciple.” That is the way. But sometimes the time is reduced. That doesn’t matter. But the principle is this, that before accepting a spiritual master you can examine him, you can scrutinize him, but not after accepting him.” (Srila Prabhupada Initiation lecture, 13 July 1971, LA)

2) “First of all you find out the person, that one who is better than you. Then you submit. Therefore the rules and regulation are that nobody should accept blindly any guru, and nobody should blindly accept any disciple. They must behave, one another, at least for one year so that the prospective disciple can also understand, ‘Whether I can accept this person as my guru.’ And the prospective guru also can understand, ‘Whether this person can become my disciple.’ This is the instruction by Sanatana Gosvami in his Hari-bhakti-vilasa.”
(Srila Prabhupada Bg 13.1-2 lecture, 25 February 1975, Miami)

3) “So therefore the process is before accepting a guru, one must hear him at least for one year. And when he’s convinced that “Here is actually a guru who can teach me,” then you accept him, guru. Don’t accept whimsically. This system now should stop that somebody’s coming for three days—“Prabhupada, initiate him.” Why? First of all see whether he’s fit for becoming a disciple; then recommend. Otherwise, don’t recommend. Because the cheap recommendation is creating havoc. One is not fit for becoming a student, disciple, and he’s accepting discipleship, and after three days he’s going away. This should not be allowed. Therefore, in the Hari-bhakti-vilasa by Sanatana Gosvami it is directed that the spiritual master and the disciple must meet together at least for one year so that the disciple may also understand that “Here is a person whom I can accept as my guru,” and the guru also can see that “Here is a person who is fit for becoming my disciple.” Then the business is nice.”
(Srila Prabhupada SB 1.16.25 lecture, 21 January 1974, Hawaii)

4) “First of all, you must find out a person who if you can surrender there. Tasmad gurum prapadyeta. Tad viddhi pranipatena [Bg. 4.34]. Pranipata, surrender, that is required first. If you think somebody that he’s not worth surrendering, then don’t make him guru. Don’t make a fashion. First of all you test that “Whether I can surrender?” Pranipatena. Then try to understand.”
(Srila Prabhupada SB 7.6.2 lecture, 18 June 1976, Toronto)

5) “…acceptance of spiritual master must be selected, you see, after careful examination, just like one selects his bride or bridegroom after careful examination. And in India they are very careful because the marriage of the boys and girls take place under the guidance of the parents. So the parents very carefully see. So one has to accept a spiritual master whose guidance will make his life perfect. That is the relation between spiritual master and disciple. It is not a formality. It is a great responsibility both for the disciple and for the spiritual master.
(Srila Prabhupada BG lecture, 2.7-11 2 March 1966, NY)

6) “But if you want to know who is a spiritual master, then you have to test him whether he is speaking exactly like the bona fide spiritual master. Sri Narottama dasa Thakura has explained about this, who is spiritual master. What is that? He says, sadhu sastra guru vakya, tinete kariya aikya. If you want to advance yourself in spiritual science, then you have to test these three things. What is that? Sadhu, saintly person. Sadhu, sastra, scriptures, and spiritual master. Now suppose you want to know who is a spiritual master. Then you have to test whether he’s speaking just like other saintly persons and whether he’s following scriptures. Sadhu sastra. So you have to test a spiritual master by corroborating whether he is speaking according to the scriptural injunction, whether he’s speaking (according) to other saintly persons.”
(Srila Prabhupada TLC lecture, 25 September 1968, Seattle)

7) “Suppose you are going here. You are coming here to learn something. When you are convinced that “Swamiji knows the thing,” when you are convinced, then you accept. Then you ask for initiation. Otherwise don’t do it hesitatingly or knowing half. Therefore in the system it is enjoined that the spiritual master also observe the disciple at least for one year, and the disciple also studies the spiritual master at least for one year. So when both of them are convinced that “He can be my spiritual master” or “He can be my disciple,” then the relationship is established. We initiate our students.”
(Srila Prabhupada BG lecture 4.34-39, 12 January 1969, LA)

8) “It is imperative that a serious person accept a bona fide spiritual master in terms of the sastric injunctions. Sri Jiva Gosvami advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.” (Srila Prabhupada, Caitanya-caritamrita, Adi 1.35 purport)

This last reference makes it clear that a real candidate is one who is serious and has studied sastra to the point of being able to recognize who is a genuine spiritual master; not that ISKCON should base its guru system on the uninformed neophyte. We would do better to lean towards a system that educates its aspirants. It is also obvious that such aspirants are the ones who then make the choice. Furthermore, the above condemnation of the acceptance of a spiritual master in terms of ecclesiastical convention casts a negative light on our present system. Finally, the last sentence places the onus on the aspirant to find out who is genuine and compatible.

Gurus Should Test Disciples

Although in this paper we are emphasizing the duty of the disciple to personally test and evaluate a prospective guru, it follows from the statements of the Hari-bhakti-vilasa and Srila Prabhupada that the guru should personally test and evaluate his prospective disciple.

In fact, a guru who does not test a disciple runs the risk of committing the offense of preaching the holy name to the faithless. A diksha-guru takes the responsibility of recommending the disciple to Sri Krishna, and suffers if the disciple commits some mistake.

1) “If a servant makes a mistake, the master is punishable because he is responsible for the offense.” (Bhag. 6.3.30 purport)

2) “But when a living entity plays the part on behalf of Krishna, he also takes the responsibility for the sinful activities of his devotees. Therefore to become a guru is not an easy task. You see? He has to take all the poisons and absorb them. So sometimes—because he is not Krishna—sometimes there is some trouble. Therefore Caitanya Mahaprabhu has forbidden, “Don’t make many sishyas, many disciples.” But for preaching work we have to accept many disciples—for expanding preaching—even if we suffer. That’s a fact. The spiritual master has to take the responsibility for all the sinful activities of his disciples. Therefore to make many disciples is a risky job unless one is able to assimilate all the sins… Therefore your question was—when I suffer is it due to my past misdeeds? Was it not? That is my misdeed—that I accepted some disciples who are nonsense. That is my misdeed.” (PQPA 6: The Perfect Devotee)

We should also note that if a guru does not properly test devotees before accepting them as disciples, the bad behavior of unqualified disciples will hurt the reputation of the Krishna Consciousness Movement, not just the individual guru. Therefore, the responsibility of a guru to test disciples should be taken as very important. This duty of the diksha-guru—the one who officially brings someone into the sampradaya—is similar to the responsibility of a university admissions officer who wants to bring in students who will have a high chance of academic success and of whom the school will be proud.

Delegation of the Responsibility to Personally Test

Personal testing should always be considered the standard because it is declared by guru, sadhu and sastra. But this standard has been modified in ISKCON in the following ways: (1) A disciple sometimes delegates his responsibility of testing the guru to others such as leaders or committees in the institution. (2) A guru sometimes delegates his responsibility to test his prospective disciples to others such as temple presidents. These modifications do not relieve the guru or disciple of their ultimate responsibilities in this matter. The prospective disciple is ultimately responsible for the choice of guru, and the guru is ultimately responsible for accepting a disciple.

The choice of a guru should always be considered primarily the personal responsibility of a prospective disciple. Therefore, delegation of that responsibility to others should not be encouraged, and what to speak of mandated. Rather, official policy should always encourage personal and direct testing. Similarly, it is the responsibility of the guru to test prospective disciples. Therefore, delegation of that responsibility to others should not be mandated. Rather, official policy should always encourage personal and direct testing of disciples. It is better to risk having disciples and gurus make their own mistakes and thereby acknowledge their own responsibility, not least of all because doing so is the sastric injunction.

It is presently ISKCON law that a guru cannot accept a disciple unless there is a recommendation from a temple president or a similarly situated person. In this way,
some of the responsibility for mutual testing has been delegated to a third person who could possibly interfere with the process. Although Srila Prabhupada himself established the precedent of delegation, even he experienced problems with it, as when he said that devotees were being recommended too easily for second initiation and called for a “boiling of the milk”. SAC, in their discussions, have not tried to resolve this issue, but feel that it should be considered in the future.

According to sastra there is a great responsibility for the aspiring disciple to personally test the guru. But in ISKCON this is not always possible, especially when gurus have large numbers of disciples. Disciples’ delegating their responsibility to the institution for testing gurus has become quite common in ISKCON, so much so that many take it to be the standard. This is especially true for devotees aspiring for initiation from gurus who already have many hundreds of disciples and who may not often visit the aspirant’s geographical location.

The aspiring disciple is confronted with some important decisions: “Shall I choose a guru whom I can test in a personal way through direct association? Or shall I choose a guru I am not able to test through direct association?” These considerations are individual, and individuals have the freedom to decide for themselves. We hope, however, that the aspirant will consider the choice of guru very carefully in reference to sastra, in consultation with trusted senior devotees, and on the recommended method of direct personal association. But no matter which of these methods the aspirant applies, he assumes the ultimate responsibility for testing the guru’s qualifications.

Conclusion

We conclude that sastra, tradition and Srila Prabhupada place the ultimate responsibility to test whether or not a guru is bona fide on the prospective disciple. Therefore, if we wish that new aspirants understand their need to examine a guru, we should move our guru-authorizing system as close as possible to the traditional form and terminology.

Policy Recommendations

As SAC members explored the concept of disciples testing their guru, they began to understand that ISKCON’s process of guru-authorization is an integral factor in this topic. Therefore the SAC team was led to research and write about the process of guru-authorization in this paper.

As a modern international organization, ISKCON must express Gaudiya Vaishnava tradition and practice in ways appropriate for the modern world. This has meant giving the institution a role in the guru-selection process in ways that depart from the Gaudiya Vaishnava tradition. If there are going to be such departures from the tradition in the name of institutional integrity, they should be minimal.

Such departures should be minimal in regards to (1) the way a devotee assumes the role of guru in ISKCON, (2) the way a guru is tested by disciples, and (3) the way a guru tests his disciples. In whatever ways these functions differ from tradition, they should be grounded in other, similar aspects of tradition to ensure protection from deviation.

In the next section of this paper, the SAC team has tried to draw examples from Gaudiya Vaishnava history and tradition to offer credence to the present guru-authorization system in ISKCON. However, we had no choice but to do so from examples not specifically related to the topic of guru and disciple. In other words, ISKCON is using a system that can only be scripturally justified by referencing unrelated principles and examples and then extrapolating them to match the present system. This suggests that our present guru-authorizing system is not close enough to tradition.

The remaining portion of this paper focuses on the topic of guru-authorization which is integral to an aspirant’s testing and choosing a spiritual master.

Blessing-Seeking

Presently, members of ISKCON generally use the term “authorization”, “nomination” or “no-objection” when discussing the procedure for devotees accepting the service diksha-guru. Although we do not find sastric evidence for bureaucratic entities granting authorization to gurus, we do find evidence that devotees who are ordered to begin an important service first take the blessings or permission of senior Vaishnavas. For example, when Srila Krishnadasa Kaviraja Gosvami was ordered to write the Caitanya-caritamrita, he took the permission of the senior Vaishnavas, his gurus and the Deity as well. Kaviraja Gosvami did this because it was considered standard Vaishnava etiquette. And at that time and place, this etiquette was well-established within Gaudiya Vaishnava society. But today, in our Society, these etiquettes are not so well-established. Therefore ISKCON has institutionalized the process of blessing-seeking.

It is a principle of Vaishnava etiquette that one receives blessings or permission from senior Vaishnavas before performing an important service. This is, however, specifically for the benefit of the prospective guru himself, not for the organization. Blessings provide spiritual protection and security to keep one free from Maya’s influence. Therefore it should be highly recommended that all prospective spiritual masters take advantage of Vaishnava blessings and approach those senior Vaishnavas with whom they have a relationship. In this way, the blessings become meaningful and potent.

Srila Krishnadasa Kaviraja Gosvami, on his own volition, took blessings or permission from the leading Vaishnavas in Vrindavana before taking up the service of writing the Caitanya-caritamrita:

a) “I took permission from Srila Vrindavana dasa Thakura by praying at his lotus feet, and upon receiving his order I have attempted to write this auspicious literature.”

PURPORT: “Srila Krishnadasa Kaviraja Gosvami took permission not only from the Vaishnavas
and Madana-mohana but also from Vrindavana dasa Thakura, who is understood to
be the Vyasa of the pastimes of Sri Caitanya Mahaprabhu.” (Caitanya-caritamrita Adi-lila 8.81)

Maharaja Prataparudra, on his own volition, took the permission of the devotees before massaging the legs of Sri Caitanya Mahaprabhu:

b) “Following Sarvabhauma Bhattacarya’s instructions, the King had given up his royal dress. He now entered the garden in the dress of a Vaishnava. Maharaja Prataparudra was so humble that with folded hands he first took permission from all the devotees. Then, with great courage, he fell down and touched the lotus feet of the Lord. As Sri Caitanya Mahaprabhu lay on the raised platform with His eyes closed in ecstatic love and emotion, the King very expertly began to massage His legs. The King began to recite verses about the rasa-lila from Srimad-Bhagavatam.” (Caitanya-caritamrita Madhya-lila 14.6)

To refer to the process of seeking blessings as an act of Vaishnava etiquette does not trivialize it. Rather, it exalts it:

“My dear Sanatana, although you are the deliverer of the entire universe and although even the demigods and great saints are purified by touching you, it is the characteristic of a devotee to observe and protect the Vaishnava etiquette. Maintenance of the Vaishnava etiquette is the ornament of a devotee. By observing the etiquette, you have satisfied My mind.” (Caitanya-caritamrita Antya-lila 4.129-130, 132)

It is consistent with our tradition that a prospective guru asks for the blessings or permission of senior devotees before starting to take disciples. Our present system has institutionalized a process of senior devotees voting or offering no-objection to prospective gurus. But we do not find that this institutionalized blessing-seeking process is mentioned by guru, sadhu or sastra as the way that one is authorized to become a guru.

This system has been created to enable some institutional oversight. The institutional oversight of prospective gurus is needed, but it can be performed in a different way as we shall suggest later. The very first point to understand is how a devotee is actually authorized or empowered to assume the service and role of a spiritual master in Gaudiya Vaishnavism and in our ISKCON movement.

Empowerment

The actual order or empowerment to initiate disciples comes from the order of one’s spiritual master:

Svarupa Damodara: [The professor asked me] how do you know that guru is qualified, spiritual master is qualified? Then I said [answered] everything is written in the sastras, so we have to follow according to the injunctions written in the sastras. So all the qualifications of a pure devotee, of a bona fide guru, is written there. Just like you are a professor of physics in the university. Before you came, you had some qualification, degree of doctors. And then there is a committee to decide you whether you are qualified for the post. So it is selected by a committee of members and then they interview and then they find out your qualifications. If they find that you are qualified for the post, so you are selected as a professor. It’s like that in the spiritual field also. There are revealed scriptures and there everything is written what will be the qualification of a guru and then how to choose a bona fide one. So everything is written, you should follow the injunctions of the revealed scriptures accordingly.

Prabhupada: Committee is his spiritual master, he orders that you do this.
(Morning Walk, 1-3 October 1972 LA)

Therefore Caitanya Mahaprabhu says, amara ajnaya guru haya tara sarva-desa, tara ei desa. He’s asking everyone to become a spiritual master. So how everyone can become a spiritual master? A spiritual master must have sufficient knowledge, so many other qualifications. No. Even without any qualifications, one can become a spiritual master. How? Now the process is, Caitanya Mahaprabhu says, amara ajnaya: ‘On My order.’ That is the crucial point. One does not become spiritual master by his own whims. That is not spiritual master. He must be ordered by superior authority. Then he’s spiritual master. Amara ajnaya. Just like in our case. Our superior authority, our spiritual master, he ordered me that ‘You just try to preach this gospel, whatever you have learned from me, in English.’ So we have tried it. That’s all. It is not that I am very much qualified. The only qualification is that I have tried to execute the order of superior authority.
(Bg. 2.2 Lecture, 3 August 1973 London)

Brahmananda: He’s asking when did you become the spiritual leader of Krsna
consciousness?
Prabhupada: When my Guru Maharaja ordered me. This is the guru-parampara.
Indian: Did it…
Prabhupada: Try to understand. Don’t go very speedily. A guru can become guru
when he’s ordered by his guru. That’s all. Otherwise nobody can become guru.
Indian woman 2: (Hindi)
Prabhupada: (Hindi) Sadhi mam prapannam. “I am surrendered to You. Whatever You
say, I shall carry out.” That’s all.
Indian man: When did he tell you to…?
Prabhupada: What is the business, when did he tell me? And why shall I disclose
to you? It is so very insignificant thing that I have to explain to you?
Indian man: No, I am just curious when…
Prabhupada: You should be curious within your limit. You should know that one
can become guru when he is ordered by his guru, this much.
(Lecture, Bhagavad-gita 7.2, Nairobi, 28 October 1975)

In the case of Srila Prabhupada’s diksha disciples, a general order to become spiritual master has been given many times by His Divine Grace both orally and in writing. Therefore, all diksha disciples of Srila Prabhupada who are properly following his instructions are in fact already authorized and empowered to initiate disciples. To work within ISKCON, however, a preacher must agree to cooperate with the organization and thus seeks the blessings of senior Vaishnavas within the Society. But this seeking of blessings would be best performed if it were not officially mandated. Rather, it could be done at the discretion of the devotee who plans to accept disciples.

The references in the next section demonstrate that Srila Prabhupada intended and ordered all of his disciples to become spiritual masters.

Srila Prabhupada’s Intentions

Srila Prabhupada made his intentions clear about all of his disciples becoming spiritual masters:

Atreya Rishi: How many qualifications does a spiritual master have in terms of being a spiritual master?
Prabhupada: One qualification: he is a devotee of God. That’s all.
Atreya Rishi: Does he have to be designated by the former spiritual master? He has to be devotee…
Prabhupada: Oh, yes, oh yes.
Atreya Rishi: …surrendered and designated. That is…, identifies disciplic succession: both surrender and designation.
Prabhupada: And by the result.
Atreya Rishi: And the result of activity.
Prabhupada: So far designation is concerned, the spiritual master authorizes every one of his disciples. But it is up to the disciple to carry out the order, able to carry out or not. It is not that spiritual master is partial, he designates one and rejects other. He may do that. If the other is not qualified, he can do that. But actually his intention is not like that. He wants that each and every one of his disciple become as powerful as he is or more than that. That is his desire. Just like father wants every son to be as qualified or more qualified than the father. But it is up to the student or the son to raise himself to that standard.
Atreya Rishi: Yes, I understand.
Prabhupada: If you are incapable of raising yourself to the standard of becoming spiritual master, that is not your spiritual master’s fault; that is your fault. He wants, just like Caitanya Mahaprabhu said, amara ajnaya guru hana [Cc. Madhya 7.128], By My order, every one of you become a guru. If one cannot carry out the order of Caitanya Mahaprabhu, then how he can become a guru? The first qualification is that he must be able to carry out the order of Caitanya Mahaprabhu. Then he becomes guru. So that carrying out the order of Caitanya Mahaprabhu depends on one’s personal capacity. Amara ajnaya guru hana. (Room Conversation, 29 June 1972, San Diego)

Every student is expected to become Acarya. Acarya means one who knows the scriptural injunctions and follows them practically in life, and teaches them to his disciples. …Keep trained up very rigidly and then you are bona fide Guru, and you can accept disciples on the same principle. But as a matter of etiquette it is the custom that during the lifetime of your Spiritual Master you bring the prospective disciples to him, and in his absence or disappearance you can accept disciples without any limitation. This is the law of disciplic succession. I want to see my disciples become bona fide Spiritual Master and spread Krishna consciousness very widely, that will make me and Krishna very happy. (Letter to Tusta Krsna, 2 Dec. 1975)

I want that all of my spiritual sons and daughters will inherit this title of Bhaktivedanta, so that the family transcendental diploma will continue through the generations. Those possessing the title of Bhaktivedanta will be allowed to initiate disciples. Maybe by 1975, all of my disciples will be allowed to initiate and increase the numbers of the generations. That is my program. (Letter to Hamsaduta 3 Jan. 1969)

Now is the time for the members of the International Society for Krishna Consciousness to distribute krsna-bhakti all over the world and thus follow the orders of Sri Caitanya Mahaprabhu. The Lord has ordered everyone to become a guru (Cc. Madhya 7.128): amara ajnaya guru hana tara’ ei desa. (Cc. Madhya 15.41 purport)

So there is no bar against anyone; anyone can become a spiritual master provided he knows the science of Krsna. This is the only qualification, and this science in essence is contained in Bhagavad-gita. At the present moment, thousands of spiritual masters are needed to spread this great science throughout the world. (Raja Vidya ch.7)

He must not take on unlimited disciples. This means that a candidate who has successfully followed the first twelve items can also become a spiritual master himself, just as a student becomes a monitor in class with a limited number of disciples. (Easy Journey ch.1)

Ordered by Sri Guru and Gauranga

The following are just a few of the numerous instances wherein Srila Prabhupada ordered his disciples to take up the duty of becoming spiritual masters:

So our request is that every one of you become a guru. That is Caitanya Mahaprabhu’s order. He wants that everyone must become a guru. How? That He says: yare dekha tare kaha ‘krsna’-upadesa amara ajnaya guru hana tara’ ei desa. (Bg. 7.1 Lecture, 20 Dec. 1975 Bombay)

Who is actually guru in the parampara system? Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. So we have to take the authority of become guru from Sri Caitanya Mahaprabhu, the same thing. Within five hundred years His order is that amara ajnaya guru hana: [Cc. Madhya 7.128] “You cannot become guru all of a sudden. You must take order from Me.” He is jagad-guru. So Caitanya Mahaprabhu says you, all of you, to become guru and deliver. Because there are so many innumerable fallen souls in this age-mandah sumanda-matayo manda-bhagya hy upadrutah [SB 1.1.10] — we require hundreds and thousands of gurus. But not cheaters. This is the time when requires hundreds and thousands of gurus. But who will become guru? That is Caitanya Mahaprabhu’s injunction, amara ajnaya: “By My order you become guru. Don’t be all-of-a-sudden guru. Become guru on My order.” (Speech to Devotees, April 7, 1976 Vrndavana)

“I give you order. You, every one of you become a spiritual master.” “Oh, I have no qualification. How can I become spiritual master? It requires high knowledge, Sanskrit understanding.” “No, you don’t require anything. Simply you speak krsna-upadesa.” What is krsna-upadesa? Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. You simply go door to door and say, “Please surrender to Krsna.” Then you are spiritual master. I have done this. What I have done? I have gone to your country to say this thing, that “Here is Krsna, the Supreme Personality of Godhead. You surrender; you become perfect.” That is being done. So it is not very difficult to become spiritual master. Simply you have to become very serious and sincere to the service of Krsna. (Bhag. Lecture, 4 Nov 1973 Delhi)

“Take My order and you become a spiritual master.” How? “Simply speak Krsna consciousness, that’s all. Simply speak on Krsna’s message, krsna-katha.” There are two kinds of krsna-kathas. One is the Bhagavad-gita, and the other is Srimad-Bhagavatam. So this is the propagation of Krsna consciousness. (Lecture 11 Dec 1968 Los Angeles)

Lord Caitanya says that “Every one of you become the spiritual master, every one of you. Why one, two? Every one of you.” “Oh, spiritual master is very difficult job.” No. No difficult job. Caitanya Maha… Amara ajnaya: “Just try to carry out My order. That’s all. Then you become spiritual master.” And if you interpolate, if you put something nonsense, rubbish, to show your so-called rascal’s education, then it is spoiled. Immediately spoiled. And if you present as it is, then it is pure. (Lecture 9 May 1969 Columbus)

So our request is that every one of you become a guru. That is Caitanya Mahaprabhu’s order. He wants that everyone must become a guru. How? That He says: yare dekha tare kaha ‘krsna’-upadesa amara ajnaya guru hana tara’ ei desa. This is guru. Suppose you are family member. So many living entities, you sons, your daughters, your daughter-in-law, or children, you can become their guru. Exactly like this you can sit down in the evening and talk about the Bhagavad-gita, yare dekha tare kaha krsna-upadesa. You haven’t got to manufacture something. The instruction is there; you simply repeat and let them hear—you become guru. It is not difficult at all. So that is our preaching. We do not want to become alone guru, but we want to preach in such a way that every, the chief man, or any man, he can become guru in his surroundings. Anyone can do that. Even a coolie, he can also, he has got family, he has got friends, so even though he is illiterate, he can hear the instruction of Krsna, and he can preach the same. This we want. (Lecture, 20 Dec 1975 Bombay)

Since the order to become spiritual master has been amply given by Sri Caitanya Mahaprabhu and Srila Prabhupada, strict disciples of Srila Prabhupada are already authorized to accept disciples. Preachers have agreed to cooperate and obtain the blessings of senior devotees within our Vaishnava community. But it would be better if this seeking of blessings was not officially mandated because it would then be closer to tradition. It could be done at the discretion of the devotee who plans to accept disciples. Such a devotee should be encouraged to seek blessings from whomever he sees fit.

Once this more traditional system is established, gradually it will become clearer to new aspirants that they are not limited in their choice of spiritual master only to gurus who are already accepting disciples. ISKCON leaders should explain to devotees that they can choose any devotee in good-standing who has the proper qualifications as guru as given in the scriptures.

In light of this understanding, the GBC may wish to consider other changes in the current procedures.

Increasing the Number of Gurus

If the GBC are seriously interested in emphasizing the role of the aspiring disciple in personally testing his prospective guru, then they may wish to increase the number of initiating spiritual masters in ISKCON. Otherwise, the GBC will find itself in the position of trying to place the burden of examination on the aspiring disciple, while in reality he or she has little chance to do this. If there were more gurus, this would increase the chance that an aspiring disciple could actually observe and test a guru for a year.

There are several ways that an increase in gurus could be accomplished:

a) New devotees aspiring for initiation should be instructed in all possible ways that they are not limited in their choice of guru to devotees who are already initiating. In this way, there can be a disciple-driven increase in the number of gurus. Presently, there are devotees in good-standing who are qualified to be gurus but are not coming forward on their own accord to “apply for the post.” But if approached by sincere aspirants, this will encourage them to take up the responsibility.

b) There may be qualified devotees not currently initiating who have been approached by aspirants but who are still reluctant to take up this service. ISKCON leaders could positively encourage such devotees to take up the service.

c) Two years ago the GBC passed a resolution that disciples of living gurus, in exceptional circumstances, may also become spiritual masters in ISKCON. The GBC may want to encourage gurus with senior disciples to give blessings to such qualified disciples to begin taking their own disciples. In other words, new devotees can approach anyone in good-standing as guru, even a disciple of a living guru, but that prospective guru would require the blessings of his guru in order to begin initiating.

The Traditional System for Choosing Gurus was Not Bureaucratic

The traditional system for becoming a guru was not similar to the bureaucratic system for producing the ordained clergy of modern religions. Srila Bhaktisiddhanta Sarasvati Thakura gave warnings against bureaucratic systems.

Srila Bhaktivinoda Thakura writes in Sri Caitanya Sikshamritam (p. 242) that Putana
represents a deceitful guru. Obviously, the Gaudiya Vaishnava sampradaya does
not wish to have deceitful persons taking the role of guru. It might seem that
one way to avoid this is to institute bureaucratic controls. However, in his commentary, Srila Bhaktisiddhanta Sarasvati Thakura argued that bureaucratic systems for producing ordained clergy are not the way to ensure qualified gurus:

“It is not from any deliberate opposition to the ordained clergy that these observations are made. The original purpose of the established churches of the world may not be always objectionable . . . But no mechanical regulation has any value even for such a purpose. The bona fide teacher of the religion is neither any product nor the favorer of any mechanical system. . . The mere pursuit of fixed doctrines and fixed liturgies cannot hold a person to the true spirit of doctrine or liturgy.” (Srila Bhaktisiddhanta Sarasvati Thakura, printed in the January l932 edition of The Harmonist, or Shree Sajjanatoshani, “Putana”, part 1)

Some devotees may discount these words of Srila Sarasvati Thakura, bringing up the seemingly contradictory fact that he started and led a spiritual organization. However, that would be a mistake. Referring to a properly qualified spiritual personality, Srila Sarasvati Thakura said, “In his hands no system has likewise the chance of degenerating into a lifeless arrangement.” So Sarasvati Thakura does not reject all systems. Some system should be there, but it should be, as much as possible, like the traditional system of guru selection, with minimal bureaucracy. We should not rush into imitating the bureaucratic systems for ordaining clergy found in modern religions.

Srila Prabhupada has also written against officially appointed gurus:

“Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life. In this way, they are deceived by official priests.” (Caitanya-caritamrita, Madhya 17.185 purport)

Srila Prabhupada has also given many general warnings against the over-centralization and over-bureaucratization of ISKCON.

“Forget this centralizing and bureaucracy.” (letter to Karandhara, Bombay, 22 December 1972)

“Krishna Consciousness Movement is for training men to be independently thoughtful and competent in all types of departments of knowledge and action, not for making bureaucracy. Once there is bureaucracy the whole thing will be spoiled.” (letter to Karandhara, Bombay, 22 December 1972)

Our point in bringing up these warnings is not to say that the current system is completely wrong, or that the gurus that have gone through this system are just official priests. However, we do think that it would be an improvement if the system for guru authorization in ISKCON resembled more the traditional system and resembled less the modern systems for appointing official priests. We are not advocating the removal of all institutional oversight of the guru authorization and selection process. Some minimal institutional oversight should always be there. We are simply suggesting that it would be better to emphasize the education of devotees to choose the right guru by personal testing as the primary system, with institutional oversight applied afterwards to correct things if wrong choices are made.

A decentralized and non-bureaucratic institutional form of disciples and gurus engaging in mutual testing meets the criteria given by Srila Prabhupada and Srila Sarasvati Thakura, and it avoids the pitfalls they mentioned. Perhaps the main pitfall is the fact that with a bureaucratic process, once a person starts taking disciples, other prospective disciples get the impression that the guru has been “certified”; thus they often forgo the proper process of mutual testing.

We should also note that there are religious and secular organizations which have decentralized and non-bureaucratic forms. Such forms are not anarchies. Some of these organizations are very effective in achieving their purposes and protecting their core principles.

Again, ISKCON has a legitimate concern over who represents it and who can officially accept disciples. However, the leaders of ISKCON also have an obligation to fulfill this duty according to guru, sadhu, and sastra. There are enough admonitions against bureaucracy and centralization to conclude that our institutional concern about the purity and loyalty of gurus is possible to accomplish in ways that are decentralized and non-bureaucratic.

“Bhakta Joe”

One argument against a decentralized system is the “Bhakta Joe” argument. Those who put forward this argument are convinced that Bhakta Joe or Bhaktin Mary are completely incompetent to hold the primary responsibility for choosing a guru (although guru, sadhu, and sastra state that aspiring disciples have the primary responsibility for this choice). To those who make the “Bhakta Joe” argument, we draw their attention to the following points: (1) If we cannot train our Bhakta Joe’s and Bhaktin Mary’s to differentiate a bona fide guru from a hole in the wall, or if they are not intelligent enough to be so trained, we are in big trouble. They should learn about the qualifications of a bona fide guru from sastra, sadhu, and guru and then make their decision ideally on the basis of the recommended process of personal association with gurus or prospective gurus who are members of ISKCON in good standing. (2) SAC also advocates that Bhakta Joe consults with senior devotees about their choice of guru, and (3) in the last resort, if after all good training and advice, Bhakta Joe makes a decision that turns out to be incorrect, then the organization will step in to rectify the situation by taking action against the wayward guru; this is what is already happening in practice anyway.

SAC does not believe that exams are required, but it should be required that aspirants read a booklet that we prepare, or sit in some lectures based on this booklet.

General Recommendations

From guru, sadhu, and sastra we learn that it is the duty of an aspiring disciple to test a prospective guru for a year. To help establish this principle in practice, the GBC may wish to consider the following recommendations:

1) The GBC should state clearly and repeatedly that devotees are free to choose any qualified devotee in good-standing as guru, not just those who are already initiating.

2) The GBC should suggest that a devotee, by his heart, intelligence, study of the scriptures, and consultation with trusted senior devotees, carefully try to choose his guru. And once he has some indication, he should study that person’s qualifications very carefully in light of sastra and not assume that the person is qualified due to having received permission to act in that role.

3) The GBC should inform new aspirants that delegating the responsibility for testing the guru is not traditional and thus risky. The aspiring disciple and the prospective guru have a grave responsibility to take every possible precaution in making a thoroughly informed decision, for which they themselves are ultimately accountable.

A Suggestion for Balancing the Responsibilities

The mandate given to SAC by the EC puts the question of guru choice in terms of the relative responsibilities of the individuals and the institution. This reflects the underlying fact that Srila Prabhupada wanted us all to carry out our practice of Krishna consciousness within the framework of an institution, the International Society for Krishna Consciousness, in which the ultimate managerial authority is the Governing Body Commission. This means that the GBC has an interest in the qualifications of the gurus chosen by individual members of the Society. And therefore the GBC has, through decisions taken over the past thirty years, come up with the present system for a devotee accepting the role of a guru. But, if SAC reads the mandate for this paper correctly, the GBC also wishes to emphasize the traditional responsibility of the prospective disciple in evaluating the qualifications of a guru.

The GBC desires to exercise some control over who represents ISKCON as initiating gurus. The SAC proposes, however, that the present system does not provide effective safeguards, and at the same time it stifles initiative. In other words, applying for the guru post and approaching devotees for recommendations does not sit well with truly humble Vaishnavas. And it’s the truly humble who are most worthy to become our Society’s gurus.

We should also be aware from the history of other sampradayas and religions of the real danger of gradual corruption. Even if apparent purity were maintained for some time by a bureaucratic regulating system of authorization, the eternal temptations of misusing the status of guru for self-aggrandizement could ruin the system and the institution. In future generations we, like other sampradayas, could become burdened with gurus who collect disciples mainly for money and power. Such corruption could occur even while maintaining the external appearance of bureaucratic purity. Therefore SAC suggests that the GBC shift their oversight to mainly after-the-fact. Exactly how this is to be implemented should be decided by the GBC.

SAC members also feel that the procedure of determining no-objection to giving initiation should be simple. The main questions to ask are, “Is this devotee chanting a daily minimum of sixteen rounds and following the four regulative principles?” and “Is he loyal to Prabhupada and ISKCON?” These questions can be answered easily, even without the separate procedure of no-objection that leaves the GBC to blame when permission has been granted to someone who later deviates.

Srila Prabhupada gave instructions about how to recognize and expose false or incompetent gurus:

“The whole situation has been spoiled by these so-called rascal gurus who gives his own opinion. This is our plain declaration: Let any rascal guru come. We can convince him that he is not guru, because he is speaking differently. We can challenge any rascal.” (Prabhupada Lecture: What is a Guru? — London, August 22, 1973)

Journalist: I think an awful lot of our readers, and an awful lot of people in the United States, are terribly confused with the many people who claim to be gurus and gods and who pop up in this country, one after the other after the other, and they say that –
Srila Prabhupada: I can declare that they are all nonsense.
Journalist: I wonder if you could elaborate on that a little bit.
Srila Prabhupada: I can say, furthermore, they’re all rascals.
Journalist: For example, the famous one who sells meditation mantras?
Srila Prabhupada: He is rascal number one. I say it publicly.
Journalist: Could you explain, give me a little background on that, and why, because our readers —
Srila Prabhupada: From his behavior I can understand he is rascal number one. I do not want to know about him, but what he has done makes it obvious. But the wonderful thing is that people in the Western countries are supposed to be so advanced — how are they befooled by these rascals?
(Journey of Self Discovery 4.1 Show-bottle Spiritualists Exposed)

It appears that the Vaishnava system relies principally on the “exposure” system for maintaining the quality of gurus. In fact, this is how ISKCON has also practically operated in the past. Bureaucratic processes about the suitability of a person to function as guru before the person has actually functioned as a guru have not proved successful as an effective guarantee. The actual behavior of the person as guru has, in practice, turned out to be the only effective basis for determining merit. One might argue that such a system does not guarantee that a guru will remain fixed on the spiritual platform, but that is true of any system.

It seems to us that if a devotee is apparently in good-standing and wishes to accept disciples it is best to let the devotee accept disciples after a period of mutual testing between guru and disciple for at least a year. The institutional check against unfit gurus should be applied not a priori but a posteriori, in terms of attention to the actual behavior of the guru. If it turns out that the guru is unfit, this fact will be exposed.

This a posteriori system is mentioned in Sri Harinama-cintamani:

“The guru-disciple relationship is eternal. If both maintain their pure positions and are bona fide, their eternal relationship is never jeopardized. However, if the spiritual master is later exposed as perfidious, the disciple must immediately repudiate him. The same is to be done by the spiritual master if the disciple is similarly exposed. If such repudiation is not carried out by both parties when necessary, they stand to be doomed.” (Sri Harinama-cintamani, Srila Bhaktivinoda Thakura, Ch. 6)

End

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How to Stay Warm

Being warm is an internal job. It starts in the heart.

Are you warm-hearted? Are you forgiving, detached, happy? Is your false ego a good distance away from you? Do you wake up thinking what interesting (or even magical) things will happen to you today by the movements of providence, time, and the touch of Krishna?

To start your internal heater take some time to chant Hare Krishna in the early morning hours. Wrap yourself in a blanket, sit cross legged with back straight, light a candle, and take out your beads. Do at least 15 minutes (2 rounds on the beads). The more you do the more warmth you generate. The clouds in your mind will dissipate and you will sense your internal spiritual self.

Read some verses from the Gita to remind you that you are not this body, you are the soul, and relationships on that level is what truly makes you happy, and therefore automatically warm.

Then take a hot non-caffeine drink. The heat of the drink will warm you up. The lack of caffeine will build your natural strength.

Now you are ready for the rest of the day – you will be warm no matter the weather or what may arrive on your life path.

ps: Be careful to avoid things that make you cold:

Bitterness, envy
Taking yourself too seriously
Needing to be right
Over worry, over anxiety
Thinking you are the doer, that it’s all up to you

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Scattered Love

A great teacher in the line of Bhakti once said – “We have scattered our love in this world among so many material things.” Love, by nature, is generous. It flows freely and gives it self openly. Yet it can be elusive, shallow, and ultimately temporary – as are all things connected to this world.

Where does love come from? Where is its source? Is there a reservoir somewhere with unlimited supplies? This is the search of the bhakti yogi. If love – that experience, that emotion, that feeling – is considered the highest experience of this life, how can we achieve it in its deepest, richest, most powerful expression?

In the Bhakti spiritual tradition, Krishna, the all-attractive supreme absolute truth, is considered the fountainhead of love, the source, the reservoir, and the perfection of love. By loving Him our life, and our moods of love, are fully and completely satisfied. Such love is available for all, but it is not cheap. We must truly want it and actively pursue it.

To begin to connect to the source of all love, we can start by gathering some of our ‘scattered love’ and directing it towards Krishna. We can seek pockets of divine love in sacred places and spiritually minded people, and plant ourselves there. We can become lovers of pure love, seeking that love which is untinged by lust or selfish motives. We can study the exchanges of love between Krishna and his devotees, and learn the ways of those closest to Krishna who love him the most and who, it it said, have purchased Him by their love.

As a focus for all of the above, we can set up an altar in our home. This can be as simple as a picture and a candle or as elaborate as a dedicated meditation room. It’s a sacred place that reminds us not to get distracted in our search for the topmost love, for the absolute truth. It can also serve as a place where we can offer our love, express our feelings, be quiet, be alone. An altar gives us permission to slow down, to take time out and tend to the important work of the spirit.

The unlimited reservoir of love awaits us all. Our scattered love will seek its purest expression if we point it in the right direction. It’s never too late to start and it’s where we all belong.

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