Conflict, friction and human disagreement is, unfortunately, a major part of daily life. Whether it’s the erratic driver who cuts in front of you on the high street, crafty and cunning work colleagues pulling a fast one, or ungrateful and insensitive friends, unsavoury interactions can spoil our day really quickly. Fortunately for us, the great saint Bhaktisiddhanta Saraswati Thakur offers invaluable wisdom to help handle these daily challenges: 

"When faults in others misguide and delude you - have patience, introspect, find faults in yourself. Know that others cannot harm you unless you harm yourself."

Patience - the first moments of a conflict situation are crucial. Be tolerant and patient. The art of conversation is not only to say the right thing at the right time, but sometimes to leave unsaid the wrong thing at the tempting moment. When negative emotions hijack our mental state, chances are we’ll act and speak irrationally. One who is patient in a moment of anger, saves themselves days of sorrow.

Introspect – take some time to consider the situation. Beyond the perceived idiocy of actions and words, try to understand what is driving someone to do what they do. What is the hidden background? If we can identify that, we hold the key to progress. In human dealings the golden rule is this: seek first to understand, then to be understood. We could also consider how important the conflict really is – most Issues can easily be dropped or ignored, but often our emotional engrossment keeps us doggedly fighting till the last breath.

Find faults in yourself – every experience we encounter is ultimately an opportunity for self-growth. Provoking situations act as a mirror to better understand our weaknesses and faults. When we can identify and accept our own imperfections, we’re better placed to considerately deal with others. Else, we may fall into the trap of being very good judges for other people’s mistakes, and expert lawyers for our own. 

Source:http://sutapamonk.blogspot.in/2015/03/people-problems.html

IQ (Intelligence Quotient) tests are famous for assessing logical, mathematical and linguistic skills. We all wish we were in that top bracket of Mensa elite who have an IQ in excess of 140 – unfortunately only 0.5% of the population make it! Developed intelligence empowers one to gather, process and analyse information effectively. The intelligent can think in abstract ways and learn from their experiences. Despite this, history shows that the intelligentsia are not always the most successful, happy and influential people in the world.

Psychologists and neuroscientists are increasingly talking about the need for Emotional Quotient (EQ). Those with high EQ’s are emotionally balanced, able to maintain composure in the chaos of life, and great at relating with people in appropriate and inspiring ways. EQ empowers the successful utilisation of IQ – people act irrationally when volatile emotions hijack their mental state. Thus, EQ measures the human side of life and our interactions with the immediate environment. 

While IQ and EQ help us to function in our present situations, SQ (Spiritual Quotient) is all about ‘thinking out of the box.’ People often come to the point where they begin to question life, the universe and everything – who am I, why am I here, what is my purpose, what should I strive for, and what will make me happy? By exercising their SQ an individual can discover deeper meaning, purpose and direction in life. Often, we are busily engaged in chasing things without seriously considering whether they are necessary, fulfilling and really adding value. Our daily endeavours are usually focused on asking the question ‘how,’ but SQ is all about asking the question ‘why.’

We hope this collection of articles will stimulate your SQ and offer some ‘food for thought’ in a world that (consciously or unconsciously) yearns for fresh perspectives and newer paradigms.

Source:http://sutapamonk.blogspot.in/2015/04/new-book-iq-eq-sq.html

The mind is a sort of mirror by which consciousness reflects its light into the dim world of external objects. This mirror is the first function of the mind, which is called citta (“heart”).

The mind has three other functions too. 

The next function is to create an image of oneself (“ego” / ahamkara). Consciousness reflecting on a mirror, sees an image of itself. The image is not exactly the self, but resembles it, depending on the quality of the mirror. This image inspires a general sense of ambition: “I see myself on this mirror, I exist! So let’s do something!”

The next function of the mind (manas) is called “emotions and desires” or just takes the name “mind” since it is the main function of the whole internal aparatus (antah-karana). The mind develops very specific ambitions, called desires. For example, If the self revealed on the mirror of the ego appears to be a monkey, the mind will then develop desires that go along with that monkey ego. “I want bananas.”

The final function is to recognize objects and other patterns of data. This is called “Intelligence” (buddhi). All the perceptual senses feed their data into the intellect, which sorts it out and makes sense of it. So, for example, when some yellow light comes into the eyes, the intellect sorts it out – recognizing it as belonging to either a lemon or a banana.

The intellect feeds these recognized patterns to the mind. “Hey look we have a lemon here.” The mind then reacts with an emotion. “Boo! I don’t want lemons I want bananas.” Or if the intellect reports a banana the mind reacts with a happy emotion “Yay, bananas!”

The mind then presents its desire to the intellect “I want them.”

The intellect will assess how and if it is possible to get them. This produces more emotions in the mind. If the intellect informs the mind, “they are far up in a tree, guarded by pythons.” Then the mind experiences sadness. If the intellect figures out a way to distract the pythons and climb the tree, the mind experiences elation. 

So all the emotions, desires, ambitions, and self concepts are not in the field-knower (us, consciousness itself), they are in the field – and we vicariously identity with our field by looking at it intently, projecting our consciousness into it via the first function of the mind (citta), the mirror. 

Source:https://vicd108.wordpress.com/2016/05/28/how-we-tick-on-the-inside/

Saturday 9th May 2015 marks 400 years since the completion of the Chaitanya-Charitamrita. In a mood of gratitude and appreciation we are making this humble contribution entitled "CC Compact"available for free download.

Download “CC Compact Complete Version” by clicking here (right click and "save link as...")

Introduction 

Throughout cosmic history, Krishna periodically descends to Earth and reveals knowledge of the eternal reality. He re-establishes genuine spirituality and teaches the practical means to develop God consciousness. In 1486, Krishna appeared as Shri Chaitanya Mahaprabhu. While a renaissance of philosophical and theological thought was going on in the world, Shri Chaitanya ushered in a spiritual revolution through His personal interactions, philosophical discourses and most importantly His joyous public chanting and dancing. He established a process of God consciousness that was open to everyone regardless of caste, colour or creed. He went beyond ritualistic worship, dry philosophising, and materialistic piety, instead emphasising the very essence of religion – unmotivated and unconditional love of God.

Krishnadasa Kaviraja Goswami’s Chaitanya-Charitamrita is considered the most accurate, authentic, and philosophical biography of Shri Chaitanya. At present, however, it remains a relatively unexplored literature. Since the studies of Bhagavad-Gita and Shrimad-Bhagavatam are vast in and of themselves, many neglect the opportunity to bathe in the delightful narrations of Shri Chaitanya’s life. CC Compact does not fully describe each episode of the Chaitanya-Charitamrita, since Shrila Prabhupada’s translation does that perfectly. The key objectives are as follows:

• To present an easy-to-follow overview of Shri Chaitanya’s life.
• To provide a road-map and framework for anyone who desires to explore the Chaitanya-Charitamrita in greater detail.

Above all, this book has been compiled in a spirit of self-improvement, with the ardent desire to increase my meditation on Shri Chaitanya Mahaprabhu. I am far from qualified to write about this elevated subject matter, but my attempt is simply to encourage the reader to approach the original source of knowledge: Krishnadasa’s devotion-filled words translated by Shrila Prabhupada. Please forgive any mistakes I may make, which are likely due to my limited knowledge and lack of spiritual depth.

Source:http://sutapamonk.blogspot.in/2015/05/cc-compact-free-e-book.html

All of us–husbands, wives, mothers, fathers, children, students, and teachers–have duties, and sometime we begrudge the performance of our duties because we think their execution will impede our personal happiness. But duty is duty, and duty must be done. Even in the cold of winter, one must bathe. And even in the heat of summer, one must cook.

Speaking on Bhagavad-gita 1.27, Srila Prabhupada gave a wonderful example of two heroic souls who adhered to their duties even in the most awkward circumstances, and their examples served both to enlighten and to inspire me. Starting from the viewpoint of Arjuna on the battlefield at Kuruksetra, Prabhupada said, “Dronacarya, on the other side, was teacher. He had to be respected. And actually Arjuna did so. Before fighting with Dronacarya, he first of all threw one arrow at his lotus feet, in obeisance. This is the etiquette. ‘My dear sir, you have taught me this fighting science; now it is being used against you–duty–so I offer my obeisances.’ And Dronacarya also threw an arrow, touching Arjuna’s head: ‘My dear boy, be blessed.’ This is duty. How blessed? ‘By killing me. I know you will kill me, so I give you blessings that you kill me.’ This is duty. The disciple is fighting, touching the feet of his teacher: ‘My dear sir, it is duty. Now we are face-to-face to fight. So give me your blessing.’ This is one side. And on the other side, the teacher is blessing, ‘Yes, you have my full blessings.'”

What are our duties–how difficult are they in comparison to theirs? What sacrifices are we asked to make, in comparison to theirs? They did their duties sacrificing their personal happiness and even their very life. But they did so for a higher principle.

As Srila Prabhupada said in another talk, “Why should we waste our time solving so-called problems? So-called problems will come and go. Just like now it is winter. This is also a problem. Just put on a little cover. Again there will be summer; this covering will not be required. So, if there is a little problem, manage somehow, but don’t forget your real problem. ‘Because now it is very chilly, I shall not take bath.’ No. You have to do your duty, even if it is very cold, severely cold. ‘Because it is very hot, we shall not cook, we shall not go to the kitchen.’ No. You have to go. Similarly, the real problem is how to solve birth, death, old age, and disease. And that can be done by Krsna consciousness. In all circumstances, we have to pull on with our Krsna consciousness. Satatam kirtayanto mam yatantas ca drdha-vratah [Bg 9.14]. That business do not forget. Then you are missing the point. Satatam, always. Yudhyasva mam anusmara [Bg 8.7]. That is the instruction. This world is full of struggle. That’s a fact; everyone knows. But just like Arjuna was advised [by Krsna], yudhyasva mam anusmara: ‘You fight; at the same time, remember Me,’ similarly, in different fields of activities, you have to fight–this is a world of fighting–but do not forget Krsna.”

Hare Krsna.

Source:http://m.dandavats.com/?p=22056

This topic is more relevant at this point in time than any other in modern history. We stand at a crossroads of mankind. If the enlightened leadership of mankind can catch a clue from Bhagavatam, and take note of the cause of the “pinprick through out the social body at large, wherein large scale quarrels take place over even less important issues,” then there is hope.

The problems arising from gross mis-identification with matter is what is unfortunately being perpetuated by the current broad form -slaughter house of the mind psuedo education system- as the goal of life. According to Sri Chaitanya Mahaprabhu, this mis-identification (what is known in the Vedic scientific language as jiva bhuta sanatan) of consciousness with matter is the root cause of all the problems of our existance. It is not the sympton, but the root cause. This negative identification or ahankara conception, which is essentially false mis-identification of our original jiva shakti consciousness with fallible matter as its source. Opposed to the positive conception of (jiva shakti) self consciousness as part and parcel of the infallible Absolute Consciousness or Param Brahma consciousness. This ahankara, self mis-identification, is the beginning of all of our subsequent problems of existence.This is confirmed by the Vedic Scientific Treatise Sri Brahma Samhita: ahankara atmakam vishvam, tasmad etad vyajata. It behooves the atheistic class to promote and disseminate nescience amongst the general masses in order to maintain the illusion of themselves being god. For without nescience as the popular world view, they cannot continue to perpetrate their criminal acts upon humanity and life in general.

The Krishna Consciousness movement of Chaitanya Mahaprabhu is the remedy to such nescience and is therefore not very popular amongst the psuedo scientists and politicians. Jiva bhuta sanatan, is the original identity of consciousness, and Sri Chaitanya Mahaprabhu’s movement of Harinama Sankirtan awakens that original consciousness. It is a simple, straightforward, systematic method for awakening self evident truths concerning the nature of reality. The scientific process of Nama Sankirtan awakens the original jiva shakti (consciousness) from the plane of Absolute Reality due to its contact with the transcendent beauty of Nama Bhagavan Sri Krishna. Truth is beauty, and beauty equates to light. The Nama Sankirtan movement of Sri Chaitanyadeva is the ultimate embodiment of truth in this world. Because the Sankirtan science of Chaitanya Deva, (which is greatly expounded upon by the great modern Vedic scientist Srila Rupa Goswami) effectively begins its revolution from the very individual consciousness of each living entity. It (Nama Sankirtan) is certainly the most positive solution to the havoc brought about by the psuedo sciences and atheistic propaganda of the modern politicians. Because Namasankirtan is a peaceful revolution of consciousness it presents no threat to any other living being on the face of the earth, nay in the entire universe. This is possible because it is so scientifically organized in cooperation with the universal order of the cosmic reality that it appeases not only the microcosm, but the macrocosm as well. Thus there is no collateral damage as with any of the other modern political, scientific, social, religious, or environmental movements et al that only serve to benefit and placate a few limited interests, but which ultimately fail to address the complete organic and inorganic issues of existence for the living entity. This positive scientific movement is distinct from its Darwinian atheistic psuedo-scientific counter part, in that it does not begin on a speculative premise. Vedic science begins from the Absolute Plane and descends. Rather than making a vain attempt with the puny facility of the admittedly limited capacity of the very fallible and subjective human brain. The human brain is subject to the limitations of sense perception, and is dependent for its function on so many external requirements such as lysine, glysine, aspartic acid, glutamic acid heat and cold, sleep etc. The very nature of any scientific premise beginning from the plane of gross matter is by its very nature self defeating due to it automatically having its dependence on some other source for its existence ie water carbon etc. This is true for all organic and inorganic matter. It is all subject due to condition. The scientific basis of Chaitanya Mahaprabhu’s Sankirtan movement is not subject to such fallibility due to its owing from the Absolute Plane of Reality, consciousness or the Conscious Source. Consciousness does not owe its existence to any of the combinations existing within any Ecosystem or Material Cycles known to modern science; water, carbon, oxygen etc. The Vedic Scientific process takes into account consciousness as a distinct energy from matter, and the process of Nama Sankirtan seeks to awaken the individual part and parcel consciousness (anti-matter) and reconnect it with the Absolute Whole Consciousness. Thus doing, it takes into account all subjective and particulate aspects of existence. By taking complete account for all aspects of existence both relative and absolute, it subsequently harmonizes them both and leads to peace. The Sankirtan Vedic scientific mission is therefore the real solution to global disharmony.

The modern opponents to Truth and Reality are unfortunately very well aware of these facts. Therefore they are actively opposing the efforts of Sri Chaitanya Mahaprabhu and His followers, using very unsavory material tactics such as infiltration, institutionalization, political propagandizing, minimization, mis-information/dis-information, etc et al.
They should know, and their experience should tell them, that constant adjustment and readjustment is no solution. Ultimately all of their efforts to grasp hold of, and control nature are subject to doom. Instead of spending Trillions of dollars, and countless untold resources on psuedo subjective sciences that are failing humanity, they should give over the helm of world affairs to the followers of Chaitanyadeva. The real educated follower of Sri Chaitanya Mahaprabhu, following strictly in the line of Srila Rupa Goswami is a true scientist. They are thus competent to quickly bring about a complete solution to all the problems facing our human existence, ushering in an era of peace and prosperity for all, this is due to their having direct connection with the Absolute Source Consciousness, beautiful Nama Sri Krishna.

Source:http://m.dandavats.com/?p=22060

Teachers help one learn or hone a skill. Of course, as one becomes more proficient, other variants of teachers like mentors, coaches, and counselors become more relevant. Teachers are often indispensable if one wishes to perfect a skill in the least possible time with the most efficient use of time and energy.

A spiritual master - Guru - helps one make spiritual advancement and is absolutely indispensable if one wants to attain spiritial perfection - pure love for the Supreme Lord.

In modern times any expert or popular teacher is refered to as a Guru. This equation leads to the undesirable watering down of the position of the spiritual master or Guru. Dedication to a teacher is not absolutely indispensable for mastering a skill. No doubt teachers are invaluable, but there are many notable skillsmen who are self-taught to a large extent. These include singers, actors, dancers, writers, sportsmen, and so on. But a Guru - spiritual master - is indispensible; because he doesn't teach skills, he changes hearts.

A Guru guides his disciple in developing the disciple's relationship with the Supreme Lord. This relationship deepens as the disciple's heart becomes cleansed of selfish desires for godless enjoyment. And the heart is cleansed by submissive service to and sincere inquiry from the Guru. In fact, one's relationship with the Guru naturally extends into one's relationship with the Supreme Lord. The Guru is a very intimate dear devotee of the Lord and the Lord accepts one's relationship with Him to the degree one develops his relationship with the Guru.

A teacher, no matter how kind, learned, or austere, is not a Guru if he is not intentionally taking his disciple closer to the Supreme Lord by his teachings. But every genuine Guru is the best teacher because his very existence is to guide his disciples to an eternal ever joyful relationship of love with Sri Krishna!

Source:http://thebandwagonofmoltengold.blogspot.in/2014/08/every-teacher-is-not-guru.html

THE WALKING MONK - Bhaktimarga Swami: This is my last full day in Canada, on a break-of-sorts, before I depart for America to reconvene the US Walk. It does get exciting knowing I’ll be on the road again. It’s when I’m on that road, that I’m the happiest and when I get the best rest. Yes, I had to say that insomnia hit again - now that I’m not in full regimen. I’m sure if a survey is done, you will find a good amount of people are not happy due to many reasons, one of them being economics- or lack of it. But many folks are unhappy with too much wealth, too!
I did do some research about happiness. It was interesting to find some stats about happiness. For instance, an article from a UK paper, The Huffington Post, maintained by author, Kathyrn Snowdon, found that religious people from all different faiths are happier than those who have ‘no religion.’ Of all the faiths in the UK, Hindus are the happiest, scoring well above the average and just under the demographic of people who consider themselves to be 'in very good health’ according to data compiled by the Office for National Statistics.
Christians of all denominations were the second happiest, followed by Sikhs and Buddhists.
In a TED Talk with Matt Killingsworth, it was revealed that if you want to be happier then you 'stay in the moment.’
Gallup had interviewed more than a million Americans since 2008, enough to map out happiness. And no surprise; on a state-wide level, Hawaii heads the top ten. But this isn’t about good weather, because Wyoming, North Dakota, Alaska, and Colorado are next. No southern state made the list.
Our guru, Srila Prabhupada, never conducted a survey on the topic of happiness, but he had proved that those who gave up bad habits and took to chanting became quite satisfied.
“Chant and be happy!” he used to say.
May the Source be with you!

Source:http://m.dandavats.com/?p=22025

 ‘If the Krsna consciousness movement spreads all over the world, and if by the grace of Krsna everyone accepts it, the thinking of envious people will change. Everyone will think of the welfare of others. Therefore Prahlada Maharaja prays,sivam mitho dhiya. In material activities, everyone is envious of others, but in Krsna consciousness, no one is envious of anyone else; everyone thinks of the welfare of others. Therefore Prahlada Maharaja prays that everyone’s mind may become gentle by being fixed at the lotus feet of Krsna (bhajatad adhoksaje). As indicated elsewhere in Srimad-Bhagavatam (sa vai manah krsna-padaravindayoh) and as advised by Lord Krsna in Bhagavad-gita (18.65), man-mana bhava mad-bhaktah, one should constantly think of the lotus feet of Lord Krsna. Then one’s mind will certainly be cleansed (ceto-darpana-marjanam).’ (SB 5.18.9 purport)

“Krishna consciousness means always thinking of Krishna. By always thinking of Krishna, ceto-darpana-marjanam—our consciousness will be purified, we will become happy, and we will think of the welfare of others. That is why we have temples. That is why we are undertaking building a new temple here—to give people a chance to come and think of Krishna and become happy and peaceful and bring peace to the world. That is the only motive. Devotees are so selfless. It takes a lot of effort to get architectural drawings made, get permits from the government, organize the materials and contractors, and raise funds. It requires great endeavor. But that is the merciful nature of Vaishnavas—they want to do good for others by spreading Krishna consciousness.”

Source:http://www.girirajswami.com/?p=11144

what is a “genuine spiritual emotion”? It means different things to different people…

“Spiritual” vs. “Mental” Emotion

Emotions occur in the mind, and are observed and experienced by consciousness. Since emotions occur in the mind, not the soul, perhaps theycannot be “spiritual”?

The mind, however, is not entirely distinct from the soul. The mind and body are actually extensions of consciousness. Without consciousness, they cease to function, they disintegrate. They cannot exist without consciousness, and consciousness also cannot manifest its existence without them. Even in Vaikuṇṭha, consciousness manifests itself via a mind and body. The only difference is that Vaikuṇṭha consciousness experiences full satisfaction from its mind and body and therefore has no impetus to change them. Thus the mind and body in Vaikuṇṭha are permanently related to the consciousness which manifests them.

In our realm and even in Vaikuṇṭha, emotions occur in the mind. But this doesn’t mean that emotions “not spiritual,” because the mind is but a tool and extension of the spirit. In this sense, any sincere emotion can be “genuinely spiritual.”

“Spiritual” vs. “Egotistical” Emotion

Another definition of spiritual is, “pertaining to spirit.” These emotions arise as a result of our relationship to our own consciousness and to the super-consciousness Śrī Krishna. Those who experience these emotions are calledyogis or (particularly in relation to Krishna) bhaktas.

There are two basic classes of bhaktas: sādhakas – who practice, and siddhas – who are perfect. Both of them can have genuine emotions for Krishna, but the sādhakas have these emotions by way of emulation (“kṛti-sādhya” in Rūpa Goswāmī’s terms). Thus even a sādhaka experiences some semblance of bhakti-rasa, which includes some semblance of its five emotional components:sthāyi (relationship), vi (excitant), anu (expression), sattvik (reflex), andvyabhicāri (feelings). They often share these cultivated expereiences through their art, music (kīrtan), dance, drama, poetry and prose.

The emulated emotions and expressions of a sādhaka, however, cannot compare to the natural emotions and expressions of a siddha-bhakta: Truebhakti-rasa can only be experienced and expressed by those with true sthāyi-bhāva, the nitya-siddha prema-bhaktas, but even the reflections and emulations of bhakti-rasa are very powerful: they can fulfill all desires, grant all liberations, and propel one into siddha-bhakti.

What, then, is a “genuine spiritual emotion”? It means different things to different people. To a common person, it means sincerely heartfelt emotions. For a bhakti-sādhaka it is sincere cultivation of Krishna-centric emotions. For a siddha-bhakta it is bhakti-rāsa, the ultimate treasure. 

Source:https://vicd108.wordpress.com/2016/06/13/genuine-spiritual-emotion/

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By David Crick

British Prime Minister David Cameron returned to Bhaktivedanta Manor ten years after his first visit to take part in the Bhumi Puja for the Manor’s new Shree Krishna Haveli.

After seeing the George Harrison garden he proceeded to the temple room where he took darshan of Sri Sri Radha-Gokulananda, Sri Sri Sita Rama Laxman and Hanuman and Sri Sri Gaura Nitai. He also garlanded Srila Prabhupada and met some of the residents.

The Prime Minster then joined some 300 guests in the main marquee. Present were local politicians, MPs, spiritual leaders, business leaders and a cross section of the devotee community. Also speaking and taking part in the puja were Their Holinesses Bhakti Charu, Sivarama and Radhanath Swamis and His Grace Praghosa Dasa GBC.

On arrival Mr Cameron was treated to a charming performance of “You Raise Me Up” by the children of the Bhaktivedanta Manor and Krishna Avanti Trust schools. After being introduced by MP Sailesh Vara he took to the stage, where his first words were “Hare Krishna!” – much to the delight of those present.

The Prime Minister commented on the positive atmosphere he felt, and after recounting Srila Prabhupada’s journey to the West remarked that not only was ISKCON celebrating it’s 50th anniversary, but that he would also be celebrating his own 50th birthday this year.

He also said that the UK benefited from its strong religious tradition and reflected that he had been at church this morning, was at a temple now and would be observing a Jewish rite with a friend in the evening.

Mr Cameron was presented with a large ornate copy of Srila Prabhupada’s Bhagavad-gita As It Is before beginning the ground-breaking ceremony. He said that he had been to many of these, but that this was the first one he had done in a tent!

Please find some photos of the festival below.

http://davidc.zenfolio.com/manor_haveli_bhumi_puja

I don’t have photos of his visit to the George Harrison garden or the temple room, but these can be seen in the following video trailer, which also wonderfully captures the atmosphere from the day.

Source: http://m.dandavats.com/?p=22033

A) SAMBANDHA JNANA & cow protection:
goṣvan ga yavasadina (Srimad Bhagavatam, 11.11.43)
I can be worshiped within the cows by offerings of grass and other suitable grains and paraphernalia for the pleasure and health of the cows,
(How can this be called as being related to Sambandha-jnana? Because, “Bhakti-yoga that is performed for the satisfaction of the Supreme Lord Vasudeva brings about detachment from all things unrelated to Him and gives rise to pure knowledge that is free from any motive for liberation and directed exclusively towards the attainment of Him” Srimad Bhagavatam, 1.2.7)
B) ABHIDHEYA & cow protection:
(I) Gomata - a partner in Vaidhi-sadhana-bhakti:
(a) 10th principle of Vaidhi-sadhana-bhakti (Bhakti Rasamṛta Sindhu,1.2.110_:
aṣvattha tulasi dhatri go bhumis sura vaiṣṇavaḥ
pujitaḥ praṇataḥ dhyataḥ kṣapayanti nṛṇam agham
In the Skanda Puraṇa it is directed that a devotee should offer water to the tulasi plant and Amalaka trees. He should offer respect to the cows and to the brahmaṇas and should serve the Vaiṣṇavas by offering them respectful obeisances and meditating upon them. All of these processes will help the devotee to diminish the reactions to his past sinful activities.
(b) Srimad Bhagavatam, Go-seva:
uktam bhagavatam nityam kṛtam ca hari cintanam
tulasi poṣaṇam caiva dhenunam sevanam samam
Reciting Srimad Bhagavatam daily, remembering Lord Hari constantly, nourishing the tulasi plant, protecting and caring for the cows, are all equally beneficial (because these acts are pleasing to Kṛṣṇa) (Bhagavata mahatmya, verse 40).
© Daivi-sampat qualitites imbibed due to association of mother cow
dhairyam
dhṛtisca santisca puṣṭirvṛddhiḥ tathaiva ca
smrtirmedha tatha lajja vapuḥ kirtistathaiva ca
vidya santirmatiscaiva santatiḥ parama tatha
yatra gavastatra lakṣmiḥ sankhyadharmasca sasvataḥ
(Varaha Puraṇa, 206.34-35)
By associating with the cows, by serving the cows and by consuming milk and milk products, it is said that one will be endowed with fearlessness, tolerance, peacefulness, strength, sharp memory, intelligence, shyness to act irreligiously, humility, health, fame, knowledge and progeny. Wherever there are cows, there is all prosperity and eternal spiritual knowledge.
(d) Dasyam (of sadhana bhakti) and cow protection:
karma svabhavikam bhadram (Bhakti Rasamṛta Sindhu, 1.2.185)
To follow svabhava-karma (Daiva varṇasrama dharma) for pleasure of Kṛṣṇa. Varṇa-samanya-dharma (common dharma for all is ‘cow protection’ and 'growing food’ (meaning, not for trade but for self-sufficiency. Trade is exclusive domain of mercantile class)
kṛṣistu sarva varṇanam
samanyo dharma ucyate
kṛṣrbhṛtiḥ pasupalyam sarveṣam
na niṣidhyate
Agriculture and cow protection are common duty for all the varNAs and they are not prohibited for anyone (Vṛddha Harita Smṛti)
(II) Gomata - a partner in Raganuga sadhana bhakti
tat-prapty-utkaṅṭayam ekadaṣi-janmaṣṭi-karttika-vrata-bhoga-tyagadini tapo-rupaṇi tathasvattha-tulasy-adi-sammananadini tad-bhavanukulany eva
The observance of Ekadasi, Janmaṣṭami, Kartikka vrata as well as the renunciation of sense pleasures and other austerities, offering respect to tulasi, the banyan tree, cows etc.; all of these activities executed with eagerness for attaining one’s most cherishable relationship with the Desired Object, because they are helpful and favourably disposed towards the attainment of this bhava are called bhavanukula sadhana (Bhakti Rasamṛta Sindhu Bindu, Srila Visvanatha Cakravarthi Ṭhakura)
A devotee may be desiring to associate with the Personality of Godhead as His cowherd friend. He will want to serve the Lord by assisting Him in controlling the cows in the pasturing ground. This may appear to be a desire to enjoy the company of the Lord, but actually it is spontaneous love, serving Him by assisting in managing the transcendental cows (Srila Prabhupada, Nectar of Devotion, Chapter 15)
(III) Gomata - a partner in Bhava-bhakti
Impetus (Uddipana) - “Uddipana-vibhava to bhava bhakti
ye kṛṣṇas smarayanti te uddipana vibhava
Refers to all those things which stimulate remembrance of Sri Kṛṣṇa such as His dress and ornaments, the spring season, the bank of the Yamuna, forest groves, cows, peacocks, and so on.” (Srila Visvanatha Cakravarthi Ṭhakura, Bhakti Rasamṛta Sindhu Bindu)
C) PRAYOJANA & cow protection:
(IV) Gomata - a partner in Prema-bhakti
Santa-rasa and cows:
(a) Impetus for santa-rasa and cows:
parvata-saila-kananadi-vasi-jana-san
ga-siddha-ksetradayaḥ uddipana-vibhavaḥ
To live in pure and natural atmosphere devoid of crowded congestion of cities. Such places are known as vivikta-desa full of trees and natural surroundings (just like forests of Vrindavan).
(Of with course cows in such peaceful living. After all, that is how great rṣis lived in the past).
Cows gave pleasure to Sri Kṛṣṇa in Santa-rasa (Hence worthy of our service):
The land, the grass, the trees, the plants, fruits, or the cows in the transcendental world are supposed to be situated in the santa-rasa. As spiritual beings, they are all conscious of Kṛṣṇa, but they prefer to appreciate Kṛṣṇa’s greatness remaining as they are (Srila Prabhupada, Letter to Rupanuga, 12 Mar, 1968).
(b) Impetus for Dasya-rasa and cows:
Reverential affection to see Kṛṣṇa as a cowherd boy:
“When will that glorious day in my life come when it will be possible for me to go to the bank of the Yamuna and see Lord Kṛṣṇa playing there as a cowherd boy?”
© Impetus (Vibhava) and Anubhava in Sakhya-rasa and cows:
“ Kṛṣṇa going into the forest to tend the cows” is an impetus for saakhya-rasa.
vrndaraṇye samastat surabhiṇi surabhivṛndarakṣavihari (Bhakti Rasamṛta Sindhu, 3.3.66)
Anubhava symptom in sakhya-rasa and cows:
puras tairyatrikam
tasya gavaṁ sambhalanakriyaḥ
“Helping Kṛṣṇa herd His cows” (Bhakti Rasamṛta Sindhu, 3.3.95)
(d) Vatsalya-rasa and cows
According to Srila Visvanatha Cakravarti Ṭhakura the cows loved Lord Kṛṣṇa in vatsalya-rasa, or the love of parents for a child, because the cows were always supplying milk to Kṛṣṇa.
Impetus for vatsalya-rasa and cows/calves:
vatsarakṣa vrajarbhyeṇa (Bhakti Rasamṛta Sindhu, 3.4.32)
Kṛṣṇa protecting and herding calves in the forests, is an impetus for Vatsalya-rasa.
(e) Impetus for Madhurya rasa and cows:
The impetuses of conjugal love are Kṛṣṇa and His very dear consorts, such as Radharaṇi and Her immediate associates (who are all gopis, or cowherd women).
“Dear Kṛṣṇa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form.” (Srimad Bhagavatam, 10.29.40)
“When one gopi perfectly imitated how Kṛṣṇa would call the cows who had wandered far away, how He would play His flute and how He would engage in various sports, the others congratulated her with exclamations of “Well done! Well done!” (Srimad Bhagavatam, 10.30.18)
“Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts”. (Srimad Bhagavatam, 10.31.7)
“Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants” (Srimad Bhagavatam, 10.31.11)
D) Tending cows - natural occupation of Kṛṣṇa in Goloka Vṛndavana
cintamaṇi-prakara-sadmaṣu kalpavṛkṣa-
lakṣavṛteṣu surabhir abhipalayantam
lakṣmi-sahasra-ṣata-sambhrama-sevyamanam
govindam adi-puruṣam tam aham bhajami
“Lord Kṛṣṇa is situated in a spiritual abode made of transcendental gems. In that abode he is surrounded by millions of desire fulfilling trees (kalpa-vṛkṣa), and he takes pleasure in tending the divine cows. He is always being served with great reverence and affection by hundreds of thousands of devotees. To that Supreme Lord, who is always trying to satisfy the senses of the cows, and who is the original person, I offer my worship.”
Brahma-samhita
Of course not touching about Karma-kanda, Jsana-kanda and cows.
Bharat Chandra Dasa, Date: 7/06/2016 

Source:http://m.dandavats.com/?p=22008

Are Vedic texts or shastra antiquated and irrelevant, incompatible with modern life ? Is shastra weakened by the influence of time ?

What is Vedic Knowledge ?

The stupendous written texts of Vyasadeva, the empowered literary incarnation of the Lord, have enabled a vast body of knowledge to come down to us, passed on by scrupulously honest and scholarly acaryas, mercifully unadulterated. This reservoir of information is Vedic knowledge. Unless one is specifically empowered by the Lord, it is not possible for an ordinary human to put into text the worldly and spiritual knowledge covering all vital areas of the human experience, in just one lifetime. The Bhagavatam refers to Vyasadeva as Krsna Dwaipayana Vyasa. The medium is of course Sanskrit, the authentic language of Vedic scripture. Vedic texts, or shastra, have descended from the most exalted parampara or lineage of spiritual masters comprising Lord Visnu, Brahmaji, Narada Muni, Vyasadeva and Sukhdev Goswami (Bhagavatam 12.13.19).

Notwithstanding my own unworthiness, I shall make an attempt, however feeble, to examine Vedic knowledge from the perspective of one trained in science, and proffer a greenhorn’s cursory view of this sublime and fascinating treasure, humanity’s inheritance. Sri Caitanya Mahaprabhu (1486-1534 A.D.), bhakti incarnation of the Lord and impeccable Vedic scholar, considered shastra as divine sounds which issued directly from the mouth of the Lord. It is therefore free from mistakes, illusion, imperfect senses or the propensity to deceive. Amongst shastra, the highest are the Srimad Bhagavad Gita, spoken directly by Lord Krsna to Arjuna amidst the two armies facing off at Kurukshetra, and the Srimad Bhagavatam (Bhagavad Purana), spoken by Sukhdev Goswami to King Pariksit, who had forsaken his kingdom prior to his impending death from a snakebite, while the assemblage of sages listened with rapt attention, on the banks of mother Ganga. The only way to understand shastra is unconditional acceptance from the mouth or writings of acaryas.

Vedic theism consists of a few sampradayas or systems, each representing the first guru in that lineage. Sri Caitanya’s Gaudiya theism has accepted the lineage from Brahmaji thru Madhavacharya. Hence this lineage is referred to as the Brahma-Madhava-Gaudiya Vaisnava Sampradaya.

What method does one use to evaluate Vedic shastra ?

Normal everyday occurrences or phenomena can be verified by using the various standard and conventional methods available, for the satisfaction of rational minds by correlation of scientifically processed data with occurrences in nature. We shall see how the same methods are unsuitable and totally inadequate for the evaluation of Vedic shastra. 
1. In the physical realm, such as the disciplines of chemistry or physics, theories or propositions can be studied by carefully designed experiments in laboratories, results obtained, and theories authenticated therefrom. The experiment and its results are tangible. Laws of motion, gravity, chemical reactions, etc; are all directly provable in basic laboratories even by young students. 
2. In the study of macro natural phenomena such as typhoons, eclipses, volcanic eruptions, etc; scientists, by dint of knowledge collated so far in their respective fields, anticipate events and set up apparatus and sophisticated instruments. After study of the data provided by the natural phenomena, scientists are able to postulate their theories which are more or less accepted by the scientific community. The degree of scientific acceptance determines the general acceptance of any particular theory or hypothesis in human society. 
3. In the realm of biology, which embraces all the living bodies on earth and their internal physiology, structure and pathology, detailed scientific work and classifications of genus have been determined by successive generations of the scientific community and are more or less in place, and established, as a vital branch of the human knowledge base. 
4. It has been seen in many scientific fields that further scientific work either validates or even repudiates the earlier work, because the earlier hypothesis was too simplistic or not sophisticated enough to accept anomalies or deviations in available data. To illustrate this point, let us take the case of atomic theory. The ancient Greeks thought that matter was made up of atoms (atomos ) which actually meant ‘uncuttable’. This was more or less a philosophical concept. But scientific work at the turn of the twentieth century revealed that atoms comprised smaller particles which could exist independently and separately. Further work on the Higgs field within the last ten years now suggest the existence of still smaller sub particles whose physical verification is more by surmise and complex mathematical models than by material proof. In other words, human knowledge or awareness keeps changing with the latest scientific research, either adding to the existing knowledge base or negating certain earlier assumptions. 
5. Shastra is essentially spiritual knowledge. This is on a different realm or plane than material or physical knowledge. There is no established norm or any attempt made so far to logically authenticate spiritual knowledge in any civilization. As a rough example, one cannot use the principles of ayurveda to authenticate the physical processes in allopathy and vice versa. Since shastra deals with the realm of the soul, the Supersoul, their relationship and pre scientific Creation, humanity has not yet evolved any system for the audit or authentication of this knowledge by known means. On a related note, well documented ‘out of body’ or ‘near death experiences have forced even the doubters to think anew about the existence of the soul within all living bodies, the basic building block of Vedic shastra. 
6. The Ten Commandments which were supposedly spoken by God directly to the prophet Moses, stated in the Old Testament, are the moral boundaries for human behaviour, applicable to all cultures equally. No one has as yet refuted them, even though many doubt that God Himself had spoken to Moses. Validation of Vedic shastra must necessarily come from within it, by inter support, consistency, cross referencing and the unconditional acceptance by distinguished scholars and acaryas in the parampara and down history.

Scriptures are the basis of spiritual knowledge

Down the ages, Vedic texts or shastra have been clarified and validated by great scholars like Ramanujacarya, Madhavacarya and others. Additional validation came from poet saints such as Tulsidas, Meerabai, Jayadev, and many more, each of whom embellished different aspects of Vedic theism, and effected significant socio-cultural impact on society.

Modern science has built upon path breaking work by Newton, Galileo, Kepler, Mendeleev, Einstein, and many more. These scientists postulated fundamental laws of nature through mathematical models, enabling humankind to build steadily upon these foundations. If even one of these propositions was incorrect or flawed, the colossal edifice of modern pure sciences and applied sciences, and their widespread applications, would have crashed into irrelevance long ago.

Similarly, the Gita, the Bhagavatam, and supplementary Vedic texts, are the foundation of India’s spiritual, theistic and cultural tradition. Whereas the Gita is the primary treatise explaining fundamental principles, the Bhagavatam is an advanced treatise, revealing ways to be freed from material work, transcendental knowledge, renunciation and devotion.

Whereas the Gita unequivocally explains righteousness and duty, the Bhagavatam provides deep insights into transcendental knowledge. Anyone who sincerely endeavours to understand it, becomes liberated (Bhagavatam 12.13.18). Acaryas have explained that attaining release from the material condition should be the goal of all intelligent humans. “The Srimad Bhagavatam is declared to be the essence of all Vedanta philosophy. One who has experienced satisfaction from its nectarean mellow, will never be attracted to any other literature (Bhagavatam 12.13.15).”

Vedic texts are so flawless and sublime, that any attempts to disparage them by one not in the guru parampara, will be pernicious, and a ludicrous presumption in questioning the intellectual integrity and unparalleled scholarship of an empowered entity like Vyasadeva. In order to invalidate or repudiate Vedic texts, one would have to be an intellectual entity equalling or surpassing Vyasadeva, an impossibility for sure, with no claimants or takers since time immemorial.

Proof of widespread acceptance

Man’s intelligence is confounded and stupefied by mahamaya, the eternal creative and illusory potency of Krsna (Visnu). Lord Shiva, an uttama addhikary and controller of the material mode of ignorance, therefore prayed, “O My Lord, I, who is considered to be the best of the demigods, and Lord Brahma, and the great rishis, headed by Marici, are born of the mode of goodness. Nonetheless, we are bewildered by your illusory energy and cannot understand what this Creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature ? How will they know You ? (Bhagavatam 8.12.10)”.

Common human intelligence and faculties, however refined, can never unravel on their own account the great mysteries of Creation and the conundrums of material life. Vedic knowledge or shastra, like the sun, empowers one to dispel the clouds of illusion covering material existence, and understand Creation and the Lord Creator, as also the journey of the individual atma and its relationship with the Paramatma manifestation of the Lord, resident within every living heart and Who is the witness and permitter for the actions of every living entity.

The subject matter of preaching by an overwhelming majority of today’s acaryas is based primarily on these scriptures, and not other texts, thus consolidating their trustworthiness and profundity. These scholars, hailing throughout India, provide contemporary endorsement that Vedic texts are as valid today as when they were first spoken and written. Irrespective of sampradaya or individual merit, whatever knowledge, range, and spirituality they possess, arise from Vedic texts only, and not from comparative philosophy, speculation or empiricism. Saints and scholars of all denominations and down the ages, have considered Vedic shastra the fountainhead of spiritual knowledge, unambiguous, indisputable and incomparable. Thus far, no subsequent text has even ventured to supercede or counter them. One who assimilates this knowledge fully, is freed from all illusion, and shapes his philosophy and lifestyle as Krsna desires, becoming a perfect yogi (Gita 18.73).

Many bestselling authors or spiritualists today live by their wits and earn their livelihood like ordinary people, hankering for and exhibiting materially opulent lifestyles. They deliver their version of knowledge or enlightenment to gullible or desperate persons, in some form of material exchange. Such are not gurus in the Vedic parampara or lineage, who have gifted shastra to mankind, due to unbounded and causeless mercy for the lost souls of kaliyuga.

Vedic knowledge is eternal

Since the Lord overrides time and is not subservient to it, Vedic knowledge or shastra, emanating from the Lord, is also timeless. The peaceful Vedic worldview has withstood centuries of dereliction and marauders from distant lands. Despite repeated buffeting, Vedic spirituality remains unsullied and undefiled, showing resilience and innate resonance. Because the knowledge is pure and incontrovertible, the tradition remains alive and robust. “Ramnaam satya hai, baaki sab asat hai”, (only the name of Lord Ram is truth, everything else is falsehood), alluding to The Supreme Personality of Godhead Who descended as maryada purushottam, the ideal man, eons ago. There is a saying in Bengal, “rakhe Krsna mare ke, mare Krsna rakhe ke ?” (He whom Krsna protects, who can kill ? He whom Krsna wants to kill, who can protect ?). Both these simplistic aphorisms, iterated by a vast majority of ethnic Indians, proclaim the highest underlying principle of shastra, simultaneously authenticating their widespread (even if limited) understanding, and acceptance.

Dedicated outreach and dissemination programs of spiritual organizations have enabled study of India’s Vedic treasure around the globe, utilizing user friendly and contemporary formats, with scholarly and faithful translations into Hindi and English as well as the other Indian and international languages. The Gita is now available in more than thirty major languages around the globe. Well begun is half done. If this peerless activity continues, Vedic shastra will perpetuate, and be assimilated and cherished by scholarly and honest men in the centuries and millennia to come. Future acaryas will be spiritual lighthouses in civilizations beleaguered by the increasing darkness of material eclecticism and speculative empiricism. 

Gautam Saha 
Source:http://m.dandavats.com/?p=22006

The publication Suddha-Nama Bhajan, by our beloved Gurudeva, Sri Srimad Gour Govinda Swami Maharaja has been reprinted by popular demand and is now available for sale in India.

Suddha-Nama Bhajan, a must read for aspiring Vaisnavas, takes the reader through the three stages of chanting. The first chapter nama-aparadha (the offensive stage of chanting) gives a full explanation of the ten offenses. The second chapter describes Nama-abhasa (the intermediate stage of chanting), which is the first glimmer of the holy name. The last chapter, in two parts, portrays suddha-nama (the pure chanting of the holy name) the stage wherein one chants purely and sees the Supreme Lord face to face.

If you would like to acquire a copy of this very wonderful book please contact Lila-avatar prabhu, Pradosh Sahoo prabhu or tvpbooks.com.

This book is also available for download from www.issuu.com/tvpbooks 

Source:http://tvpbooks.com/2016/06/suddha-nama-bhajana-reprinted-by-popular-demand/

During the past year, many of Srila Prabhupada’s disciples have written wonderful books to make Gaudiya Vaisnava philosophy accessible to a broad audience. Jayadvaita Swami’s Vanity Karma features an account by a sage seeking answers on the meaning of life.Yogeshvara Das’s single volume biography of Srila PrabhupadaSwami in a Strange Land powerfully captures the remarkable journey of a holy man with a dream who changed the world.  Our Family Business: The Great Art of Distributing Srila Prabhupada’s Books by Vaisesika Das shares the history, key principles, and techniques of book distribution, drawing from a lifetime of experience. Finally, Shyamsundar Das’s forthcoming book Chasing Rhinos with The Swami is an intimate account of Srila Prabhupada’s preaching activities in San Francisco, London and Moscow.

Also released this year is The Journey Within: Exploring the Path of Bhakti by Radhanath Swami. In this follow-up to The Journey Home, Radhanath Swami draws from his personal experiences to demystify the ancient devotional path of bhakti, capturing its essence and explaining its simple principles for balancing our lives.

His down-to-earth writing simplifies spiritual concepts and answers timeless questions in a heartfelt narrative that brings this sacred philosophy beautifully to life. What is love? What is the soul? Who is God? How can we live in the physical world without losing touch with the spiritual? In concise and approachable language, Radhanath Swami sheds light on how to answer these vital questions and offers solutions to life’s challenges with the simplest of resources. With illuminating references to Western religions and ideologies, The Journey Within invites readers from all backgrounds to discover the simple truths that unite us all.

The book has received stellar reviews from academicians, thought-leaders, and celebrities. Dr. Cornel West, philosopher, activist, and author has said, “Don’t miss the gems of wisdom and courage that comprise this powerful book.” Comedian, actor, author, and activist Russell Brand shared: “Radhanath Swami has conveyed The Divine Light through his writing with the gentle and seductive effortlessness that he does in person. This book is a joyful way to move closer to the truth within you.”

The Publisher’s Weekly review claims, “Radhanath’s teaching … is highly accessible and a delight to read; newcomers will feel welcome to bhakti and intrigued by his conviction and compassion.” New York Times’ bestselling author Marci Shimoff,  known for her Chicken Soup for the Soul books, says “It combines the powerful wisdom of the East and the West, and I recommend this book to anyone who wants to feel authentic, lasting happiness!” 

The Journey Within, along with the other books inspired by Srila Prabhupada will be able to enthuse devotees and also inform the general public further about the beautiful teachings of Krishna Consciousness.
 
http://iskconnews.org/the-journey-within-exploring-the-path-of-bhakti-by-radhanath-swami,5621/

On behalf of the World Holy Name Week Committee, I am honored to share with you some information and resources regarding World Holy Name Week 2016.

Source:http://m.dandavats.com/?p=21971

“People aren’t showing up with prepared speeches just yet,” jokes Chaitanya Mangala, MC of New Vrindaban’s fourth service appreciation ceremony since 2014. “But you can tell that what they’re sharing is much more thought-out.”

His quip illuminates just how much the ceremony has grown to mean to New Vrindaban residents, who are taking to heart Lord Krishna’s assertion, “I consider worship of My devotees to be better than direct worship of Me.”

At each ceremony, people are taking more time to think about and express their appreciations of their fellow devotees. They’re also digging deeper – while previously one or two would become misty-eyed, this spring’s ceremony on April 17th saw at least a dozen devotees deliver such heartfelt tributes that they were choked up with tears and had to pause for a few moments.

Preceding the open appreciations were Chaitanya Mangala’s Powerpoint presentations about each person’s life and service, beginning with Betty Hickey, retired caretaker of the Rose Garden at Prabhupada’s Palace – who was present with her son Glenn.

Vraja Johnson awards Betty Hickey her service appreciation plaque on April 17th.

Betty, who comes from a neighboring family of farmers, started at the Bahulaban greenhouse in 1983, moved to the Rose Garden in 1985, and managed it for most of her nearly thirty years of service until her retirement in 2011.

During that time she carefully cultivated it into an award-winning rose garden, named several times between 1988 and 1998 as one of the top 100 gardens in the United States by the American Rose Society.

Constantly making newspaper headlines, the Palace Rose Garden drew rose aficionados to New Vrindaban in droves. Also serving as the tour guide, Betty led them around, dazzling them with her botanical knowledge.

After the presentation, devotees praised Betty’s care, dedication, and kind-heartedness. Those who had worked with her in the Rose Garden over the years were grateful for her gentle, encouraging corrections when things weren’t up to standard, and for making them feel so valuable.

Betty’s late husband Jim Hickey, who passed away in December 2006, was also honored for his service. Jim worked as the head maintenance man at New Vrindaban during the 1980s, and was well-remembered for driving his blue flat-bed pick-up truck up and down the ridge, taking care of many things that needed repairing.

Like all the appreciation recipients throughout the evening, Betty was presented with a plaque by the ISKCON New Vrindaban and Eco-Vrindaban boards, commemorating her and Jim’s contribution.

“I think that it’s not work if it’s good work, and I always enjoyed my work here,” she commented, calling the devotees gathered “some of my best friends.”

Jaya Murari 2016 portrait.

Next, Jaya Murari Das was honored for his more than four decades of service. Joining ISKCON in the spring of 1975, he moved to New Vrindaban that November, and received initiation from Srila Prabhupada on July 29th, 1976.

For the early residents, Jaya Murari’s appearance in New Vrindaban was nothing short of heaven-sent. At the time, the backwoods community was extremely austere, with only one faucet, no proper toilets or plumbing, and widespread dysentery from the contaminated water.

Jaya Murari, about ten years older than most of the other devotees and already well into a career as a master plumber, turned up with four truckloads of tools and plumbing materials. He soon built a safe and reliable plumbing infrastructure for the community, which he continued to expand and improve upon over the years until his retirement in the 2000s.

Always a dependable presence, he is also well-known for his photography and for his delicious Sunday pancake breakfasts in the early days.

Although Jaya Murari couldn’t attend the ceremony due to ill-health, the many devotees who rose to share their appreciations were filmed for him. Tears flowed freely as they recalled how completely he had changed the New Vrindaban experience; how he exemplified the gentle brahminical nature Prabhupada described in his books; and how he was a “Prabhupada man” through and through.

Ananga Manjari awards Sukhavaha dasi her service appreciation plaque.

Next to be honored was devotee care manager Sukhavaha Dasi. After she joined in 1974 and was initiated by Prabhupada in 1975, she began helping the Pittsburgh and New Vrindaban temples with their bookkeeping. She was then put in charge of New Vrindaban’s “red trailer store,” distributing all the supplies devotees needed for their health and services.

In 1976, New Vrindaban installed industrial washing machines, and Sukhavaha headed up the laundry department; while in the 1980s, she spent much of her time on the road, fundraising. During this phase, she had her son Bhagavan, and daughters Sukadevi and Narahari.

More recently, she started ISKCON New Vrindaban’s devotee care program, and will be turning the “Prabhupada House” near the temple into a Wellness Center that will provide many physical, emotional and mental health services.

Offering appreciation, the devotees gathered described her as full of enthusiasm, always there to help, and very dedicated to working on herself. The greatest example of the latter was expressed in a very moving moment when her son Bhagavan, who was present, spoke about his mother. Like a lot of ISKCON parents in the early days, he said, she had focused on her services to the detriment of caring for her children.

“But a decade ago, you called me up one night, and said you wanted to talk about the past, and take responsibility for it,” Bhagavan recalled. “And since then, we’ve worked through many of our issues, and I couldn’t be happier with our relationship today.”

Bhima Walker awards Sarvasaksi and Viduttama dasi their service appreciation plaque.

Finally, husband and wife Sarvasaksi Das and Viduttama Dasi were honored for their life of service. Joining ISKCON in 1974 as a married couple and moving to New Vrindaban that same year, they were initiated by Srila Prabhupada on Janmastami 1975.

Both did early services connected to the cows, which were a central part of New Vrindaban life at the time, with about 100 cows to 150 people.

Sarva helped milk all the cows by hand and herded them in and out of the Bahulaban pastures daily. Viduttama churned cream into butter for the Deities and devotees, also by hand. Both were photographed and featured in a 1976 Back to Godhead magazine article.

Later, as construction began on Prabhupada’s Palace, Sarva worked with the heavy equipment department. He then spent a decade as a silversmith, casting and making jewelry for a local New Vrindaban business. He is now semi-retired.

Viduttama, meanwhile, did the laundry in the days before washing machines came to New Vrindaban, washing everyone’s clothes by hand, outside, with cold water, rocks and ashes. Next, she worked in the Palace gift shop, where she enjoyed meeting and interacting with guests. She and Sarva also had two children – a son, Sudarshan, and a daughter, Radhastami.

Last year, Viduttama came full circle, as she began working for Govinda’s Groceries gift store and doing laundry for the Palace Lodge — the exact same services she did all those years ago. “And I love it!” she blurted out at the ceremony. “I couldn’t be any happier!”

A whole host of devotees recalled their many fond memories of serving with Sarva and Viduttama, as well as their kindness, devotion, down-to-earth natures and enthusiasm. The outpouring of love moved the couple to tears.

Ekadasi cake made by Lakshmanesvara das.

According to Srila Prabhupada’s purport in Verse 4 of the Nectar of Instruction, MC Chaitanya Mangala pointed out, these kinds of loving exchanges between devotees were exactly what ISKCON had been established to facilitate.

In conclusion he also quoted a 1972 lecture by Prabhupada in which he said, “In the lower stage, a devotee is concerned with the Deity worship, but he does not take much care of the devotees. But when one is advanced further, he can see Krsna and His devotees also.”

“Clearly, in the early days of ISKCON, we were at that lower stage,” Chaitanya Mangala says. “Now, let’s collectively evolve to the next level, where we worship Krishna in the temple, and also care for the devotees around us.”

That care continued to be shown into the evening, as devotees drank herbal tea, tucked into a celebratory Ekadasi cake made by Laksmanesvara Das, and chatted, furthering the loving connections made throughout the ceremony. 

Source:http://www.brijabasispirit.com/2016/06/10/service-appreciation-reaches-new-depths-in-fourth-ceremony/