Fortunate People (4 min video)
Public sharing their feelings about the Hare Krishna mantra and the devotees!
Key quotes from this video: “To share this beautiful vibration with the streets that Hare Krishnas do everyday is beautiful service to the humanity.”
‘Walking passed them I can’t stop smiling. They are pure joy!”
‘It has attracted deep-thinking people of higher minds.
There must, must be something in its message!”
Source: https://goo.gl/pQ1c02

“Srila Bhaktisiddhanta Saraswati Thakura adopted many practices that were very unusual at the time in order to attract people. He was especially interested in attracting westerners. At the time India was under the rule of the British and perhaps the British looked down on them as a subjugated people. But, although he was so austere and simple, he dressed in a way that an English gentleman would consider him as his equal.”

Disappearance Day of Srila Bhaktisiddhanta

Source: http://www.girirajswami.com/?p=10507

If an exalted soul or God descends to this planet and performs activities, in sanskrit it is called lila. The difference between lila type activities and activities of normal humans is that lila is not out of compulsion of the demands of the body and mind rather it is out of supreme independence or adherence to a divine plan. Lila therefore cannot be interpreted within the realms of normal behavior and hence cannot be applied to human beings en masse. In order for us to understand the lila of an individual requires the back up of siddhanta (perfect conclusions) based on evidence from revealed scriptures coming through the mouth of a self-realized soul.

In the western religious order such as Christianity and so forth, there is little to no siddhanta backing the lila of Jesus or other saintly characters. Hence over zealous religionists take the scriptures literally citing evidence of apparent contradictions and fight. This fighting has been going-on since the dawn of these religions. The crusades, inquisitions, jihad, anti-semitism etc are simply a manifestation of the misunderstandings of the activities of saintly people or God and with false prestige/ pride commit offense against contradicting parties. Western religious order does not have the concept of teacher-disciple lineage as they do not believe in self-realization but only salvation through a savior.

In eastern traditions such as Hinduism also we have similar scenarios where the stories of Gods are misinterpreted to suit one's own false pride stemming from a bodily concept of life. Therefore, within the teachings of the six Goswamis of Vrindavan, the stress is given to the need to understand the categorical differences between exalted souls and normal souls. The stress is given to understand the context, and inner meaning behind certain activities. One is advised not to imitate but to follow. So it is essential to have a grasp of this inner meaning or conclusions (siddhanta) coming down to us in the order of disciplic succession. When we recite stories from scriptures to a group of people or make a drama or movie out of it, without the proper siddhanta, merely reciting stories will cause disturbance in society than good.

Hare Krishna

Source: http://servantoftheservant-ananda.blogspot.in/2015/12/lila-vs-siddhanta.html

UK Marathon results: All records smashed!!! 131,340 transcendental books distributed!!!
Sutapa das: We concluded the counting of scores yesterday evening. More to come in, but we have to stop somewhere. Nikhil prabhu and myself went to Srila Prabhupada’s darshan room to offer him the final results. In that transcendental tirtha, Mahaprabhu’s commander-in-cheif looked effulgent and absorbed, ever exuding the purity and potency which drives this movement forward. As Prabhupada glanced over each devotee’s name, I prayed for compassion, conviction and creativity. Aside from serving this preaching mission, I thought, what else is worthy of our energies? This is the family business - the best job in the world - and many devotees experienced that in the last month.
This marathon, as an offering to Their Lordships and Srila Prabhupada in this 50th anniversary year, over 500 devotees together distributed… 131,340 transcendental books!
A historic effort indeed - all targets smashed. Thanks for taking part, giving your heart, and making it a resounding success. Anticipating more transcendental adventures in 2016. 
All glories to Srila Prabhupada! ! !

Source: http://m.dandavats.com/?p=17892

Today’s huge THANK YOU must go to one of my oldest and dearest friends Chris Foreman aka Chrissy Boy from Madness.
Chris has been a tower of strength in my life for as long as I have known him and is one of thee most compassionate people I have ever met. Thank you so much for sponsoring this trip to Calais our Chris, you have helped us to turn what was a Mission Impossible to a Mission Possible and fully accomplished.
It’s harsh out there at this time of year and in general, it is a hell on earth for the people residing in this place.
Food For All team managed to offer approx 1,000 people a hot healthy vegetarian meal with fruits, cakes and biscuits, we were also able to supply much needed wood to assist with cooking in the camp and heating but so much more is needed.
This short film will show you how much more needs to be done to assist them as this is not going to go away anytime soon.

Monday’s ‘From Cally to Calais’ team were Food For All Director Parasuram, Matchless Gifts Manager Jennie Matthias, assistants Giordani Di Napoli and Elise. Things we that these people are in dire need of are pots and pans, firewood, wellington boots, gloves and warm socks. For our part Food for All can supply the manpower, time, energy, enthusiasm, food, and some warm clothing. It takes finance to get us out there so if you or anyone you know wishes to sponsor the next trip to Calais then PLEASE PLEASE PLEASE get in touch with us and let us know…

THANK YOU to everyone involved in making this one happen.

Hare Krishna
Jennie Matthias

Srila Bhaktisiddhanta Saraswati Prabhupada was known as 'simha' (lion) 'guru' due to his fearless and ferocious preaching. If an impersonalist saw him on the street, the impersonalist would cross the road in fear, or turn off onto another street. Those who didn't, Srila Bhaktisiddhanta would go up to and shake them violently, his huge body towering over them, and say, "Why do you say the Lord has no form? Nonsense offender!" We have already mentioned his birth and some of his early pastimes in conection with his father Srila Bhaktivindoda Thakura, and his 'Guru' Srila Gaura Kishora dasa Babaji Maharaja. 

He appeared on February 6th 1874. Father was deputy magistrate of Puri, had been for three years. Srila Bhaktivinode Thakur had been concerned that the pure teachings of Sri Chaitanya Mahaprabhu would be usurped by unauthorized persons, who were members of 13 apasampradayas and so he prayed for a Ray of Vishnu. Srila Bhaktivinode Thakura had started his mission for Lord Caitanya late in life. He was also very busy with his profession. But he wrote profusely, and wanted someone to preach boldly to establish these pure teachings. 

The Padma Purana predicted Srila Bhaktisiddhanta Saraswati: a very elevated, pure and learned personality would appear in Purushottama-ksetra to spread the glories of Lord Jagannatha all over the world. His activities would be very unique. 

When he was 6 months old, the Rathayatra was held. The cart stopped in front of Srila Bhaktivinoda's house (which was on the main road between the temple and the Gundica mandira. The cart stayed there for 3 days. On the 3rd day, Bhagavati devi (mother of Srila Bhaktisiddhanta Saraswati) brought out the child and the 'pujaris' picked him up and put him on the cart. He crawled to the base of Lord Jagannatha, and touched His lotus feet. Simultaneously a garland fell from the neck of the Lord and landed around the child. The pujaris exclaimed that this boy is particularly blessed by Lord Jagannatha. 

The 'Annaprasha' festival (first grains ceremony), first grain taken by children which is usually given when the first sign of teeth are there something like six-months old, so for Srila Bhaktisiddhanta Saraswati the first grain was Jagannatha Prasada. Vimala devi is offered the 'prasada' after Jagannatha takes; hence his name Bimala Prasada. When during the 'Anna-prasna' ceremony the child is shown the 'shastra' and coins to give some indication as to his nature by what he goes for baby Bimal chose the Srimad Bhagavatam as opposed to the gold coins. 

When he was five family had become senior deputy magistrate: only three of these in all of India under British Raja. Mango incident happened at this time. Never again took ripe mangos. But he took green mango chutney offered by his disciples; this was a favourite of his. 

When Srila Bhaktisiddhanta Saraswati was 7 years old, his father Srila Bhaktivinoda Thakura moved to Calcutta, to the "Bhakti-Bhavan" house was building. While digging foundation they found Deity of Lord Kurma. Srila Bhaktivinoda Thakura gave him his first initiation and the name Siddhanta Saraswati; and initiated his son into the worship of Lord Kurma. He was doing this every single day without missing. Even when he was admitted into school. 

He was a very expert student. However his preference was to study the Vaishnava books of his father. He did just that and studied books of Srila Bhaktivinoda Thakura, but never fell behind in school - he remembered everything after hearing it once. His teachers were astonished, and his father was very pleased. 

As a boy, Bimala Prasada delivered his oldest brother Acyutananda from an offense he'd made in his last life. Acyutananda had a nervous disease, and once became very sick. Bimala Prasada took 'karatals' and chanted the 'Hare Krishna mantra' constantly for 6 days without eating. Then Ramanuja-sampradaya 'tilaka' appeared on Acyutananda's forehead. He said, "I am a Ramanuja Vaishnava. I committed an offense to a Gaudiya Vaishnava in my last life and therefore had to take this birth. Now I am relieved." Then he left his body for dead. 

In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prithvidhara Sharma. As a student he contributed many thoughtful articles to various religious journals. However he did not continue with his college studies for long. 

We told this story before, but from another angle; Srila Bhaktivinoda Thakura had taken initiation from Bipin Bihari Goswami, who came in the line of Gadadhara Pandit, through Janavi Devi. However once when Bipin Bihari Goswami was visiting Srila Bhaktivinoda Thakura, the Thakura paid obeisances and Bipin Bihari Goswami placed his foot on Srila Bhaktivinoda Thakura's head. Srila Bhaktisiddhanta Saraswati saw this and was surprised. He thought this was a dangerous thing for Bipin Bihari Goswami to do. When Srila Bhaktivinoda Thakura left the room, Srila Bhaktisiddhanta Saraswati Thakura asked him a question: "You are my father's 'guru'. But do you know who he is?" Bipin Bihari Goswami was taken aback at this 7-year-old's question. Srila Bhaktisiddhanta Saraswati continued, "My father is a 'nityasiddha', an eternal associate of the Supreme Lord. Do you have sufficient spiritual potency to place your foot on his head?" Srila Bhaktivinoda Thakura returned at this time, so the conversation was interrupted. Bipin Bihari Goswami said, "Your son is bold to the point of being rude." Later on, Srila Bhaktivinoda Thakura found this out and used to tell this story to his disciples. 

Srila Bhaktivinoda Thakura in Krsna-lila is Kamalaman-manjari, and Srila Bhaktisiddhanta Saraswati is his eternal assistant, Nayana-manjari. At age 13 he started higher education. Once Srila Bhaktivinoda Thakura returned from Puri with Tulasi and initiated his son into chanting Hare Krsna Mahamantra and he also took 'Nrsingha mantra' initiation, 'ugram bhiram maha-vishnum'.......etc. 

During this time he invented, and developed a shorthand script called 'Vikanta', so much was his genius. 

Srila Bhaktivinoda Thakura, after seeing the wonderful vision of a golden 'mandira', began begging door to door for funds to establish the Yoga Pitha. At 18, Srila (Bhakti) Siddhanta Saraswati entered Capital Sanskrit College affiliated with Calcutta University. Within a short time mastered the 6 limbs of Sanskrit studies: 'shiksha', 'jyotish', 'chanda', 'alankara', etc. 

When Srila Bhaktisiddhanta Saraswati was 22 he left college to avoid taking householder life. He took up work under the king of Tripura. Tripura had been turned to a Vaishnava state by the king of Manipur, who was a disciple of Narottama dasa Thakur. So Srila Bhaktisiddhant Saraswati became Raja Pandit there for 3 years. He retired with full pension, which Srila Bhaktisiddhanta Saraswati accepted for a few years and then voluntarily stopped.

Around this time he took initiation from Gaura Kishora dasa Babaji. Srila Gaura Kishora dasa Babaji had been a grain merchant before taking 'babaji'. He'd gone to Vrindavana and did 'bhajana' for a long time. Then he came to Navadwipa. By this time Srila Bhaktivinoda Thakura had retired and had built a 'bhajana kutir' in Navadwipa (Godruma). He gave Srimad Bhagavatam class there every day. Srila Gaura Kishora dasa Babaji used to come to these classes. Srila Bhaktivinoda told Srila Bhaktisiddhanta Saraswati to accept Srila Gaura Kishora as initiating 'guru'. Srila Bhaktisiddhanta Saraswati approached Gaura Kishora, asking "Please give me your mercy." Gaura Kishora answered, "Mercy is not mine to give. It is the property of Lord Chaitanya Himself. I'll ask Him, and if He agrees, I can give you." 

Second time they met, Srila Bhaktisiddhanta Saraswati inquired, "Did you ask Him?" "No, I forgot." Third time same thing happened. Srila Bhaktisiddhanta Saraswati said, "You worship that great cheat, Krishna, Who is cheating everyone. And so you are also cheating me. But if you continue in this way, I will simply give up my life, because my life is useless without receiving you mercy." Then Gaura Kishora das Babaji gave initiation to Srila Bhaktisiddhanta Saraswati as Varshabhanavi-devi dasa. Then Srila Bhaktisiddhanta Saraswati gave up all other activities to chant 194 rounds daily for 7 years. He had a 'kutir' but did not spend the time to repair the roof; he just used an umbrella if it rained. 

In 1897 he started an autonomous Catuspathi ('Sanskrit' school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhaktibhavana. By the time he was twenty five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Suryasiddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition. 

In 1895 Sarasvati Gosvami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit. After a short period of time, Siddhanta Saraswati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding enviousness, malice and corruption surfacing in every corner of his inspection, Siddhanta Saraswati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many Tirthas and heard discourses from the learned pandits. In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Shastri regarding the Ramanuja Sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a 'sadguru'. 

When Siddhanta Sarasvati was twenty six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaura Kishora dasa Babaji, who we will now bring into the picture. actually it is inpossible to separate these three especially, anyway we will do our best to shed some light on their all effulent forms. Although it is like shining a candle to illumine the Sun globe. One disciple of Srila Bhaktivinoda Thakura who wanted to continue the mission came looking for Srila Bhaktisiddhanta Saraswati in Navadwipa at this time, knowing him to be as powerful a personality as his father. He went around asking the locals if they knew of a sadhu matching Srila Bhaktisiddhanta Saraswati's desciption, but they all answered, "We don't know of a sadhu, we only know of one madman. We see him moving here and there, crying aloud and sometimes rolling on the ground." So he went searching for him in the jungle next to the Ganga, where they said he sometimes could be seen. Suddenly he heard Srila Bhaktisiddhanta Saraswati crying "Krishna Krishna Haribol! Nitai Gaura Hari Bol!" He saw him burst out from the forest and plunge, fully dressed, into the Ganga. He kept on shouting in the water, splashing about. Then he came out. The disciple of Srila Bhaktivinoda Thakura then approached him, requesting him to come to Calcutta to head up the sankirtana mission there. Srila Bhaktisiddhanta Saraswati answered, "Sankirtana? Can you not see the wonderful 'sankirtana' mission of Sri Caitanya right here in the holy 'dham' of Navadwipa? Is it not wonderful? Sri Pancha-tattwa are chanting and dancing in ecstacy, surrounded by all their associates. Can you not see this?" Then Srila Bhaktisiddhanta Saraswati ran off, again shouting "Haribol" in great ecstacy. As it was sunset by this time, that man took his bath in the Ganga, and mentally renounced the idea of organizing the 'sankirtana' mission. 

But later on, in 1918, Srila Bhaktisiddhanta Saraswati appeared at his door in Calcutta, in 'sannyasi' robes with 'danda', freshly shaven, and ordered, "Now we are founding a Society, the Sri Gaudiya Matha. Draw up the papers immediately and have it registered. Though he'd arrived at 4 p.m., the work was done before that same afternoon was ended. 

Even before 1918 he decried the 'Jatigosai'/'brahmana' monopoly of giving initiation only to born 'brahmins'. He preached very boldly against them. The 'brahmins' challenged him, "where does the 'Gaura mantra' appear in any authorized scripture as a Gayatri?" (Because the Gaudiya Vaishnavas would take this 'mantra' as a 'pancharatriki mantra' for 'brahminical' initiation.) They said, "Sri Chaitanya claimed only to be a devotee. Why do you say he is the Supreme Personality Of Godhead and use His name in place of authorized scriptural names and 'mantras'?" 

Srila Bhaktisiddhanta Saraswati cited Chaitanyopanishad from the Atharva-veda, discoverd by Srila Bhaktivinode, 19 verses glorifying Lord Chaitanya. In another assembly he directly attacked the 'brahmins' and 'Jati Gosais'. He initiated the movement to take back the teachings of Lord Caitanya from the hands of such unauthorized persons. Srila Vishvanatha, Srila Baladeva Vidyabhusana, his disciple Uddhava dasa Babaji, his disciple Madhusudana dasa Babaji, were all saintly renounced souls: after Baladeva there was no-one to strongly represent the pure teaching of Lord Caitanya and preach them boldly. During Srila Bhaktivinoda Thakura's time, Gaudiya Vaishnava meant Baul, Aula, Sakhi-Beki, Jati Gosai, etc. who were all degraded. The Vaishnavas got no respect. At this time the shaktas became strong from Rama-Krishna-Vivekananda, and this put further obstructions for the establishment of pure Vaishnava dharma. Srila Bhaktisiddhanta Saraswati preached against all of this nonsense. 

When Srila Gaura Kishora dasa Babaji Maharaj left the planet, the 'babajis' wanted to do the 'samadhi' rites. He'd said he wanted to have his body dragged through the streets by his "disciples". The 'babajis' had gathered to do that, they'd tied a rope around the neck. Srila Bhaktisiddhanta Saraswati crossed over to Navadwipa from Mayapura and stopped them, saying "None of you are his disciples." Babaji Maharaja had one disciple, that one was Srila Bhaktisiddhanta Saraswati, (in other records it says he only had two disciples, the other was Vamsivata dasa Babaji Maharaja, who was an 'avadhuta'). "I am the right claimant to perform these last rites." They said, "But he was a 'babaji', and you are not." Srila Bhaktisiddhanta Saraswati answered, "Gaura Kishora dasa Babaji does not come in 'babaji' line. He was initiated by Nimai Chand Goswami, who was a Nityananda Parivat, coming in the line of Lord Nityananda. He received his 'Vesha' ('babaji' dress) from Bhagavata dasa Babaji Maharaja, who is an initiated disciple of Jagannatha dasa Babaji." 

Before Srila Bhaktisiddhanta Saraswati, from time of Lord Caitanya Mahaprabhu, param-bhakta Vaishnavas would get 'Vesha' (white knee length cloth, 'koupin', waterpot and bead-bag) initiation, not 'tridandi sannyasa'. "Bhaktivinode Thakur also took 'Vesha' from Jagannatha dasa Babaji. Srila Bhaktivinoda Thakura, though 'diksha' initiated of Bipin Bihari Goswami, received 'siksha' and 'vesha' from Jagannatha dasa Babaji. And Gaura Kishora dasa Babaji received 'siksha' from Srila Bhaktivinoda Thakura. Sri Caitanya Mahaprabhu's line is Bhagavata Parampara, not seminal line." So he challenged them to show that any such line came from Rupa or Sanatana Goswami. As to be a Rupanuga means coming in Bhagavata Sampradaya. Rupa told of Advaita's rejecting His own son Madhusudana because he accepted Lord Caitanya only, but not Lord Nityanananda. "If you are Babajis, then you are fully sense controlled. So the one of you who has not engaged in any illicit activities in the past 1 year, come and do the last rites." No one stood up. "One month? One week? 24 hours?" No one stood up. Srila Bhaktisiddhanta Saraswati then placed Gaura Kishora dasa Babaji Magharaj's body in 'samadhi'. So after finishing with the 'smartas', 'jati gosais', he took on 'Babas'. He would take on and defeat anyone solely to establish pure unalloyed, undeviated Krsna consciousness.

Then in 1918 he opened his first center in Ultadanga Road in Calcutta. He was then 44. Kunjabihari Vidyabhusana (Bhakti Vilasa Tirtha Maharaja) was his main manager and a prominent devotee in the Matha. Srila Bhaktisiddhanta Saraswati had made a vow after taking 'sannyasa' that he would never touch money. Everything was arranged by his disciples. Many of them wishing to assist his mission took up responsible jobs, e.g. Kunja Babu became a post-master.

Srila Bhaktisiddhanta Saraswati did 'nagara kirtana' with disciples and was invited to programs by the King of Burdwan or the King of Kooch Bihar; everywhere he established Lord Caitanya's teachings as the most excellent spiritual philosophy.

He knew all Vaishnava philosophies most expertly. He brought out books on their 'darshans', e.g. Madhwacharya's arguments against Mayavadis. As well as other Vaishnavacaryas like Ramanuja. In the temple he established in Mayapur he built 4 small temples in honor of the 4 Vaishnava sampradayas. He put the deities of the 4 founder acaryas there; Madhwacarya; Ramanujacarya; Nimbarkacarya; and Visnu Swami.

He started the Gaudiya Mission in the midst of war and national liberation agitation. He was uncompromising in his disregard of such mundane concerns. "The most important thing is to invoke the spirit of devotion to the Supreme Lord; this concern lies far above any material consideration." Many leaders objected, but he continued. In this period the aristocratic young Abhay Charan De (latter known as Srila A.C.Bhaktivedanta Swami Prabhupada) visited Srila Bhaktisiddhanta Saraswati on the rooftop at Ultadanga Road; At this time Abhay charan De was adherent of the national liberation movement, but Srila Bhaktisiddhanta Saraswati convinced him in one sitting of the vital necessity of Lord Caitanya's mission over everything else.

Srila Bhaktisiddhanta Saraswati's 'sannyasa': happened in 1918. He could have taken 'babaji' but didn't. Many 'babajis' wanted to initiate him, as he'd shown himself to be such a powerful exponent of Vaishnavism (e.g. his 3-day debate with caste 'brahmins' attended by Vaishnava scholars, in which he resoundingly defeated caste pretensions and established the Vaishnava view of 'brahminical' status by quality of work, not birth).

When he gave himself 'tridandi sannyasa' (or more correctly, had taken 'sannyasa' from a picture of Gaura Kishora dasa Babaji Maharaj), this was a shock to even his supporters, including disciples of Srila Bhaktivinoda Thakura. The controversy was not over the method of initiation in this instant as some criticise him for. But over 'varnashrama'; they thought he was returning to the 'Varnashram-dharma' that Lord Caitanya had rejected in his talks with Srila Ramananda Raya. But the concern was for nothing, as he was not continuing the bodily 'varna'-and-'ashram' system, but was establishing 'Daivi-varnashrama'.

Srila Prabhodananda, Lokanatha Goswami were great Gaudiya 'sannyassis' of the past. Prabhodananda Saraswati converted a great 'smriti acharya', Gopal Bhatta Ghosh, and gave him 'tridandi sannyasa'. Srila Gadadhara Pandita was also 'tridandi sannyasi'. Without establishment of 'Daivi-Varnashram-Dharma', 'babaji' (supposedly, or with the concept of 'paramhamsa' initiation) will, as it had become a farce.

In this way Srila Bhaktisiddhanta Saraswati travelled and preached initially from Mayapura to Vrndavana and challenged the authority of the 'babajis', and others.

Some ritualistic and narrow minded persons found fault, as one can even do with the moon in the sky. "They protested that this was unauthorized." He said, "Everything I am doing can be supported by scriptural reference, but nothing you do can be. You take young boys who don't even know how to clean themselves after passing stool and giving them 'sakhi rupa.' I am giving 'samskara' to reform the fallen souls, and this 'samskar' is the 'Hari Nama', which Lord Chaitanya gave as the 'siddha pranali'. No rules of caste or creed bind this 'Harer Nama diksha."

Then they tried to say that Srila Bhaktisiddhanta Saraswati was not properly initiated in an established line. He disproved this. Srila Gaura Kishora dasa Babaji Maharaja was initiated in line of Nityananda, but he (Srila Bhaktisiddhanta Saraswati) did not accept that line. In fact Srila Bhaktisiddhanta Saraswati rejected that line from Nimai Jatgoswami (line of Nityananda, Jahnavi, Bir Chandra Prabhu. Rather Srila Bhaktisiddhanta Saraswati Thakura stressed Bhagavata Sampradaya, and didn't care for material or seminal lines.

Therefore in his pranams the term, 'Rupanuga virrudhapa siddhanta', 'any conclusion against the precepts of Rupa Goswami is to be rejected immediately' is to be found.

In his life he founded 64 Gaudiya Math temples throughout India. For his further preaching and attempts to spread Krsna consciousness beyond the bounds of India, as his father had desired too, he sent three disciples to west, and he gave ten westerners initiation, mostly from young intelligent men from Germany and a couple of elderly women in St John's Wood in London, by sending sannyasis to Germany and England(Rupa Vilasa dasa. 1988. "Raya of Visnu".).

During this time Abhay Caran De (Srila A.C. Bhaktivedanta Swami Prabhupada) met Srila Bhaktisiddhanta Saraswati Prabhupada. He was a young man - a 'khadi' clad follower of Gandhi's national movement. Srila Bhaktisiddhanta Saraswati Prabhupada, seeing this bright faced young man before him, convinced him of a necessity to preach Krsna consciousness. "In this world there is no shortage of anything, only Krsna consciousness." Srila Bhaktisiddhanta also requested young Abhay Caran De, "You are an intelligent young man. If you ever get money, print books in the English language." Our Srila Prabhupada was so impressed that he took this as his life's mission. Some eleven years later he took diksa initiation from Srila Bhaktisiddhanta Saraswati Thakura, who told his other disciples who printed the Sajjana Tosani newspaper on his order, "Whatever Abhay Caran writes, print it." He obviously knew his worth.

Srila Bhaktisiddhanta Saraswati Prabhupada was always eager to reveal transcendental knowledge. Whenever he found an eager listener he would go on speaking, not knowing bounds of time and space. Disregarding requests of his medical advisers, up to the last moment, he continued to deliver the message of the Supreme Lord to all people. This was his only purpose for his appearance in this world. All his tours were highly successful, though not without events because many of his disciples were not from orthodox 'Brahmin' families. Though they wore the sacred 'yajnopavitra', 'brahmin' thread of the twice-born, many so-called 'Brahmins' objected. Shops would refuse to sell their goods to Bhaktisiddhanta's 'brahmana' and 'sannyasi' disciples, even though according to the 'Pancaratrika' system of 'Vaisnava agamas', they were all properly initiated as 'brahmanas' and 'sannyasis'. His whole life was spent in a mood of loving devotion to the Lord. He was fully devoted to spreading the teachings of Sri Caitanya Mahaprabhu. The numerous publications and commentaries on the works of the previous 'acaryas' establishing the Lord to be 'saccidananda vigraha' is quite evident of this fact.

In 1936, whilst residing in the holy dhama of Jagannatha Puri at the age of 62, he left this mortal world to again return to the loving pastimes of Sri Sri Radha Krsna in Brajaloka the topmost planet in the spiritual sky.

Srila Bhaktisiddhanta Saraswati used to "install" the printing presses that were acquired by the Gaudiya Matha for literature publication.

He gave many a heavy class on detachment from material life. Later, while writing, he observed a monkey stealing bananas from the godown, which was just next to his study. He ran out with a stick to chase the monkey away, overturning his writing table and spilling ink on the pages of his manuscript. When the cook saw this, he inquired, "Today you told that one must be detached. How to understand your behaviour just now - for two bananas you jumped from your writing to chase a monkey, and even ruined your work in the process?" Srila Bhaktisiddhanta Saraswati answered, "These bananas belong to Srimati Radharani, because they are to be used in Krishna's service."

He went to take a bath in a 'pukkur', and when he was seven steps above the surface of the water, the water rose seven steps and touched his lotus feet. Then all the 'brahmacaries' jumped in, to bath in the 'caranamrta'.

At the Yoga Pith temple was a cook who was very passionate. He fought with every devotee there except for Srila Bhaktisiddhanta himself. Then he died. After the funeral ceremony was completed, the Gaudiya Matha 'brahmacharies' were sitting together and talking about how much trouble they'd had with the cook - each was telling stories about the fights he'd had with him. Suddenly Srila Bhaktisiddhanta Saraswati appeared at the doorway and said, "He always washed his 'dhoti' nicely and was very clean." From then on nobody dared say anything negative about that cook. Although Srila Bhaktisiddhanta was renoun for his aggressive, and even 'chopping' attacks on the 'mayavadins' and other such offenders, he always showed true Vaishnava respect and appreciation for all of the devotees.

When one 'mayavadi sadhu' was preaching his oneness philosophy in the presence of Srila Bhaktisiddhanta Saraswati and his disciples while they were riding on a train from Calcutta to Puri, Srila Bhaktisiddhanta ordered his 'brahmacaries' to feed the 'sadhu' some rotten mangos which had been donated to his party earlier (they were ripe when donated, but got rotten because Srila Bhaktisiddhanta would not take them due to his vow, and therefore no disciple would take either). After being obliged to eat four mangos, that sadhu fell at Srila Bhaktisiddhanta's feet and swore he'd never preach the philosophy of exclusive undifferentiated oneness again.

His 'kirtana' procession (with him personally at the head) would stop all traffic wherever it went in Calcutta; in Puri even the brahmins accepted his 'nam-sankirtana' as fully authorized.

He stayed in Puri in his last days. He lectured for some days at the place known as "Goverdhana" in Puri, and before and after his talk he would recite prayers praising Goverdhana Hill and requesting shelter in some corner there. He would sometimes comment to his disciples, there's not much time left. They could see something was going to happen soon, but weren't sure what.

He got very sick ten days before he left his body. Two days later he wrote his last instruction: "Somehow we must become qualified to attain the shelter of Rupa and Raghunatha. Always chant Hare Krishna, always preach Krishna consciousness, and stay away from Vaishnava-aparadha. In this way become qualified to get the shelter of the lotus feet of Sri Rupa and Raghunatha." Two days after that he wrote his letter to Srila Prabhupada (Abhaya Charan De).

All the big intellectuals of Calcutta had a memorial gathering upon hearning word of his death. One (an atheist), in eulogy, said: "Who will we argue with now?"

The full life story of His Divine Grace Srila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada can be found in one very nice book which is a compilation and summary study of many books of the time on the life of Srila Bhaktisiddhanta, and is entitled "A Ray of Visnu," as was prayed for by his father before his taking birth. This book is available through ISKCON, and was published by Rupa Vilasa prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada.

Srila Bhaktisiddhanta Saraswati's father, Srila Bhaktivinoda Thakura, had a vision one night on the other side of the River Jalanghi, opposite his house. In the open fields he saw a huge city made up of all Vaisnavas from all over the world. There would be Americans, Australians, Canadians, Africans, Chinese, Russian, English, every nation's devotees dancing together in transcendental kirtan and chanting "Jaya saci-nandana gaura hari." Astrologers predicted that a person of great saintly character, full in all Vaisnava qualities, who could build a house in which the whole world could live peacefully, would appear to set back the flow of Kali Yuga. We have seen after the passing of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, the Gaudiya Math underwent some difficulties. Although Srila Bhaktisiddhanta Saraswati Thakura had requested his disciples to come together as a 'Governing Body' to push on the mission after his demise, a couple of prominant disciple instead took the helm against his wishes which changed some of the intrinsic foundation of the Gaudiya Matha at that time. In relation to 'siksha' (instuctions) having precedence over 'diksha' (initiation) as a means of proper succession there came a splintering of the Gaudiya Matha because of neglecting the 'gurus' instructions. Since this time major valuation set-backs have been observed (A.C.Bhaktivedanta Swami Prabhupada. Sri Caitanya Caritamrta Adi Lila Chapter 12 text 8., The Asara son's of Advaita Acarya.......!)

Following the instructions therefore provides a strength in continuity of the overall success and chastity of the followers in the line's mission or purpose. On examination we find some intrinsic differences in the rhythm, movement and systems tha eventuated after this point in time despite 'all being disciples'. In many instances the disputes have to date remained unresolved. 'The Gaudiya Matha and Its Missions', today has many lines and sub-lbranches coming from the disciples of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada.

At this time (the end of the 1930's) the saintly figure emerged, who was to become notably one of the great 'acaryas' in Vaisnava history, although he remained in humble circumstances, preparing himself for the mission that would not only fulfil his spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada's order, but would fulfil the desire of all the great Vaisnavas in the Brahma-Madhwa-Gaudiya Sampradaya and gain the praise and amazement of other 'sampradayas', religionists and scholars alike. That person is Srila A.C. Bhaktivedanta Swami, known by his loving followers as Srila Prabhupada.

We are presently awaiting a wonderful book by H.H. Bhaktivikash Maharaj which he has researched for the last ten years by speaking to the last of Srila Bhaktisiddhanta Saraswatis' disciples who are remaining in their old age on the planet, on the life of Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada.

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A Ray of Vishnu http://www.sivaramaswami.com/?p=893 February 7th, 2007 Editor On the fifth day of the dark lunar fortnight of the month of Govinda [corresponding to February 6th, 1874 A.D. by the western calendar], at 3:30 in the afternoon, Bimala Prasad Datta, later to be known as Srila Bhaktisiddhanta Sarasvati Thakura, made his appearance in Purusottama Ksetra [Jagannatha Puri] in the state of Orissa, not far from the temple of Lord Jagannatha. He was the fourth son of Srila Bhaktivinoda Thakura and Sriyukta Bhagavati Devi, and at the time of his birth all thirty-two bodily symptoms of a maha-purusa, a great personality, were pointed out by an experienced astrologer. Furthermore, the boy was born with his umbilical cord wrapped around his neck like a Brahmin’s thread. The astrologer commented at his birth, “I have done many horoscopes in my life, but I have never before seen such a horoscope filled with all the signs of a great personality. This child will become world famous as a brilliant teacher of life’s ultimate goal.”

When the child was six months old, Lord Jagannatha’s Rathayatra Festival was in procession, and the cart stopped in front of Srila Bhaktivinoda Thakura’s house for three days. Following the instructions of Srila Bhaktivinoda Thakura, Bhagavati Devi brought the child before the cart and an offered garland fell from the neck of the Lord, encircling the boy. This was taken as a sign of special favor by all present. The grain ceremony was observed on the cart at this time and was done with Jagannatha prasada. When the boy’s vocational inclination was tested, he immediately embraced the Srimad-Bhagavatam, indicating his future as a preacher. Therefore, from the very beginning of his appearance, Srila Bhaktisiddhanta Sarasvati Thakura exhibited all the signs of an exalted, eternal associate of the Lord, who had descended in answer to Srila Bhaktivinoda’s prayer for a “ray of Visnu” to help him spread the Krsna Consciousness Movement.

Although family lineage may be ultimately irrelevant when considering the appearance of an eternally liberated associate of the Lord, still it is interesting to see what sort of family is blessed with such a transcendental personality. As history shows us, Lord Brahma himself appeared in the family of Muslims as Srila Haridasa Thakura, and there are other instances of exalted persons taking birth in humble families. Still, as a point of interest, we may hear something of the lineage of Srila Bhaktisiddhanta Sarasvati Thakura.

His family line traces back to Lord Brahma from the descendants of Chitragupta, and they are known as the Brahma kayasthas. Bharata is in the 87th generation from Chitragupta, Bharadvaja is the 88th. After him came Angira, and after him appeared Brhaspati. In the 149th generation of descendants, Purusottama, son of Sivadatta, went to Bengal upon the summons of the King of Bengal, Adisura. Purusottama’s youngest son took sannyasa and became famous as Kanaka Dandi. In the 7th and 8th generations of Purusottama’s family Binayaka and his son Narayana Datta both did ministerial work for the king of Bengal. In the 15th generation from Purusottama, Raja Krsnananda, the king of Kheturi (in Bengal), and the father of Srila Narottama dasa Thakura, the great Vaisnava acarya, appeared. Raja Krsnananda was also a great devotee and was personally favored by Lord Nityananda Prabhu. The 7th generation from Raja Krsnananda saw the appearance of Madanamohana Datta, who was very famous in Bengal and Calcutta for his spiritual qualities. His great-grandson was Anandachandra Datta, and his son was Srila Bhaktivinoda Thakura, whose 4th son was Bimala Prasad. The name Bimala or Shri Bimala Devi refers to the para sakti (internal potency) of Lord Jagannatha, so his name literally means the mercy of the internal potency of the Lord.

Bimala Prasad stayed in Jagannatha Puri for ten months after his appearance and then journeyed to Bengal by palanquin on his mother’s lap. He grew up in his early years in Ranaghata in the District of Nadia, hearing about Krsna from his mother. When he was a small boy, perhaps two or three years old, Srila Bhaktivinoda Thakura brought some ripe mangoes from the market. Bimala Prasad took one to eat, saying, “This is mine.” Srila Bhaktivinoda Thakura got up and said in a grave voice, “What is this? New fruit has come into the house. It has not been offered to Giridhari and you have taken it first? Remember, new fruit is to be given first to the Lord. Without giving the first share to the Lord, nothing is to be taken.” The child was very repentant and exclaimed, “Oh, what evil thoughts I have had! Throughout my whole life I shall not eat these again. This is the right punishment for one ruled by greed.” He made the promise and observed it throughout his whole life. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada comments on this incident: “Whenever we offered him mango he said, ‘No, I am an offender. I cannot take mango.’ He was thinking that I have offended [Krsna] in my childhood by taking the mango of the Deity. So this is the characteristic of the acarya. They teach by their life’s action-one should be so much determined. A child took the mango, there is no offense, but he took that vow.”

Education

When Bimala Prasad was seven years old, Srila Bhaktivinoda Thakura was constructing the Bhakti Bhavan in Calcutta at Ramabagana. During that construction, a Deity of Lord Kurma was unearthed. Srila Bhaktivinoda Thakura ordered his son to begin regulated worship of that Deity.

From the very beginning the boy used to hear the preaching of his father with rapt attention. Srila Bhaktivinoda Thakura, as well as his audience, were amazed to see how a small boy could hear the topics of Krsna consciousness with such total absorption. By the age of seven he had committed the entire Bhagavad-gita to memory and could wonderfully explain the verses as well. Later on he was trained in publishing and proof-reading at Srila Bhaktivinoda Thakura’s printing press in connection with the Thakura’s well-known spiritual journal the Sajjana-Tosani. At the age of eleven, Bimala Prasad toured the various places of Sri Caitanya Mahaprabhu’s lilas with his father.

Bimala Prasad had an eidetic memory. Whatever he would read once he could later recall with perfect clarity. He was trained in mathematics and astrology at the Sri Ramapura School, and he achieved such astounding scholarship that he was eventually awarded the title Siddhanta Sarasvati by his tutors, Pandit Mahesh Chandra Chauramani and Pandit Sundar Lal.

During this period he used to attend the Sunday weekly meetings of Thakura Bhaktivinoda’s Visva-vaisnava-raja-sabha and hear the Thakura lecture on the Bhakti-rasamrta-sindhu of Srila Rupa Gosvami. He was never known to study his school assignments, and while sitting at home, would replace those assignments with studies of Srila Narottama dasa Thakura’s Prarthana, Premabhakti-candrika and other devotional literatures. However, whatever questions he was asked by his teachers, he would immediately answer, and he got excellent results on all of his examinations.

He used to debate everyone he met on all sorts of subjects. No one who argued with him was ever able to defeat him. Just as Sri Caitanya Mahaprabhu had defeated a great scholar, Kesava Kasmiri at a young age, so similarly Bimala Prasad once, during his later college days, debated a scholar named Panchanana Sahityacharya, the disciple of Vasudeva Sastri, a very famous professor of that time on topics of astrological calculation. The debate was held in the home of Sri Rajendra Chandra Sastri and judged by him as well. After some discussion that scholar had to accept defeat. In fact, the scholar became so mortified that he could not check the calls of nature. After that, everyone was reluctant to debate him for fear of being defeated.

At the age of eleven, while in the fifth class, Bimala Prasad invented a type of short-hand writing called Bicanto, and it was during this period that he took a tour of the holy places with his father.

When the boy was in 7th class (equivalent to today’s eighth class), and about 13 years old, Srila Bhaktivinoda Thakura brought tulasi beads for his son from Jagannatha Puri and gave him the name of Hari and a Nrsimha mantra to chant which he executed very faithfully, along with the worship of his Kurma Deity, according to the instructions of Srila Bhaktivinoda Thakura.

At the age of sixteen, while his schooling continued, the books of Srila Bhaktivinoda Thakura formed the serious content of his studies. He also began writing books on astrology, and during this time he formed the Cirakumara Sabha or the August Assembly amongst his friends with whom he met regularly at Calcutta’s Beadon Square. There they used to discuss topics related to religion, and the members were required to take a vow of celibacy. The Society was formed with the purpose of giving people a chance to remain seriously engaged in worship of the Lord and detached from family life. But Bimala Prasad was the only one who observed his vows immaculately.

In 1892, at the age of eighteen, he took an entrance examination and entered Calcutta’s Sanskrit College. As before, he paid scant attention to the prescribed books, but he found the time to read all of the philosophical books contained in the library.

During his college holidays he would discuss the Vedas with the scholar Sriyukta Prithvidhara Sharma. Although Siddhanta Sarasvati had become learned in all six branches of Vedic knowledge: siksa (pronunciation), kalpa (sequences of Vedic sacrifice), vyakarana (grammar, especially the use of word roots, inflected words and sentences), nirukta (meanings of inflected words and word roots), chandah (recitation of Vedic mantras) and jyotisa (astrological and astronomical calculation), still to study the vyakarana, the grammatical branch of the Vedas, he approached the Pandit Prithvidhara Sharma. The Pandit praised him for his achievements and encouraged him to study the Siddhanta Kaumudi throughout his life. Siddhanta Sarasvati replied, “My life is for the single-minded cultivation of the teachings of Sri Caitanya, not for the cultivation of grammar. I have only studied the Vedas, the branches of the Vedas and their related parts in a secondary manner.”

In 1895 he left the college, as he was very eager to execute his worship of the Lord and to remain free from the pressure to enter family life. He stated in his autobiography:

“If I remain studying with careful attention at the College, then extreme pressure will be brought upon me to enter family life, but if I am considered to be foolish and inefficient, then no one will put such an inducement upon me for becoming so engaged. By this consideration, I left the Sanskrit College, and, in order to maintain my life for the service of Hari, I was desirous of getting an honest occupation which I could perform with the intention of earning a humble income.”

During his student days he also wrote essays on spiritual topics for various magazines and strongly condemned various religious malpractices which had become prominent in society. At the Bhakti Bhavan in 1897 he established a catuspathi (a small academy) called Saraswati Chatuspati where many learned persons from Calcutta attended his lectures and discourses on astronomy. He also published the magazines Jyotirvid and Brihaspati and other old astrological texts like the Surya-siddhanta, a famous and highly regarded Sanskrit astronomical treatise.

Here he also established and edited the Bhakti Panjika, an almanac. He was well-acquainted with both the Eastern and Western branches of astrology, but naturally favoredthe Vedic one. He was offered a chair in astronomy at the University of Calcutta by Sir Asutosh Mukherjee, but Siddhanta Sarasvati declined it, thinking it an impediment to his spiritual life. At the request of Srila Jagannatha dasa Babaji he composed the Sri Navadvipa Panjika, a Krsna-ized almanac in which the months, lunar fortnights, days, lunar days, stars, etc.were all given names of Visnu. He did not spend very long in his astronomical pursuits, however, and soon dedicated himself fully to the worship and distribution of the teachings of Sri Caitanya Mahaprabhu.

He was also employed by the royal kings of Tripura from 1895 to 1905 in various services. Initially he accepted the post of editor, under Panchasrika Maharaja Virachandra Manikya Bahadur, and he edited a history of their family entitled Raj Ratnakar. During this time he studied all of the principal books in the Royal Library. A year later, however, the Maharaja departed from this world. The succeeding king, Maharaja Radhakisore Manikya Bahadur entrusted Siddhanta Sarasvati with the instruction of the sons of the king in Bengali and Sanskrit. The king also requested him to put an end to various cheating activities of persons who were misappropriating royal wealth. Siddhanta Sarasvati quickly stopped this nonsense much to the delight of the king. He assisted the royal family in different ways until 1905. At that time he requested to be given leave, and this was granted along with a full pension, which he accepted for some time and then later discarded.

During this ten year period many other significant events took place as well. In 1897 he began to strictly observe the vows of Caturmasya, including the practice of cooking for himself one preparation daily, taking the food from the ground and lying on the earth without any bedding or pillow. In 1898 he toured Benares, Prayaga, and Gaya with Srila Bhaktivinoda Thakura and discussed philosophy with persons in the line of Sri Ramanujacarya. In 1899, Siddhanta Sarasvati published a number of articles on spiritual topics in the magazine called Nivedana, a Calcutta weekly.

Initiation

Siddhanta Sarasvati had been engaged in regularly chanting the maha-mantra and a Nrsimha mantra given to him by Srila Bhaktivinoda Thakura when he was in the Seventh Class, and he had been worshiping the Kurma Deity (discovered in laying the foundation of the Bhakti Bhavan in Calcutta) since the age of seven. Without fail, he had been executing that worship and chanting since his boyhood, and from 1885 onward he had received special training in printing, editing, etc. at the press at the Bhakti Bhavan.

Thus, the young man was a very qualified candidate for becoming the disciple of a guru. Many pseudo-gurus (mantra-peddlers) of the sahajiya category wanted to have him as their disciple to increase their false prestige. After all, Siddhanta Sarasvati was a magistrate’s son, he was a strict renunciate from birth, he was learned and deeply attached to the scriptures. But Siddhanta Sarasvati was not interested in such pretenders.

In 1898, after Srila Bhaktivinoda Thakura had constructed his residence in Navadvipa Dhama at Godruma Dvipa and called it Svananda-sukhada-kunja, and sometime after the discovery of Lord Caitanya’s birth site by the Thakura and Srila Jagannatha dasa Babaji, Srila Gaura Kisora dasa Babaji Maharaja arrived in Navadvipa Dhama to see the site of Sri Caitanya Mahaprabhu’s birth and to hear the discourses of Srila Bhaktivinoda Thakura. When he arrived, he was singing in ecstasy. His only possessions were the tulasi mala which he wore around his neck and another set he kept in his hand for counting. He kept a few books, such as Narottama dasa Thakura’s works: Prarthana and Prema-bhakti-candrika.

Gaura Kisora dasa Babaji had been performing bhajana for many years in Vrndavana. He was extremely renounced and was the disciple of Bhagavata dasa Babaji, the disciple of Jagannatha dasa Babaji. He was not well-educated and had been a grain-merchant in his previous existence, but it was widely known that he was a liberated paramahamsa of the highest caliber in the area of Vraja-mandala.

At the time of his arrival, he was wearing a cap made of tiger skin and was carrying a basket of various items and materials for his service. He spotted Siddhanta Sarasvati and offered him four or five pieces of knotted rope for chanting rounds, a tilaka stamp with the initials for Hare Krsna, the tiger skin cap and paraphernalia for worship. Gaura Kisora dasa Babaji Maharaja had received the basket and cap from his spiritual master,

Bhagavata dasa Babaji. Siddhanta Sarasvati was very attracted to Gaura Kisora dasa Babaji’s lotus feet at first sight. He was later to comment with great humility:“I have been busy within this material world trying to bring sense gratification within the grasp of my hand. I have often thought that by obtaining the objects of sense gratification, all my short-comings will be fulfilled. I often attained different facets that were indeed very rare, but my own personal short-comings were never mitigated. In this material world I have had the association of very high-class, aristocratic persons. However, seeing their various deficiencies, I could not offer them praise. The most merciful Supreme Lord Sri Gaurasundara, seeing me in such a lamentable condition at such a time of adversity, gave permission to His two dearmost devotees Srila Bhaktivinoda Thakura and Srila Gaura Kisora dasa Babaji to grant their blessings to me. Because I was always intoxicated with a worldly false ego, wanting again and again self-appraisal, I deprived myself of my own real benefit. But because of the influence of my previous births’ activities in devotional service, I came into the association of Srila Bhaktivinoda Thakura, who was the form of my spiritual well-wisher.

“My spiritual master [Srila Gaura Kisora dasa Babaji] would go and visit Srila Bhaktivinoda Thakura, and many times would reside with him. Srila Bhaktivinoda Thakura, out of his compassion for other living entities, pointed out my spiritual master, Srila Gaura Kisora dasa Babaji. Upon seeing my spiritual master, the extent of my worldly false ego diminished. I knew that all the other living entities who have taken the human form of life were also fallen and low like myself. But by gradually observing the spiritual character of my master, I realized that only a Vaisnava could reside in this material world and be of exemplary character.”

At Srila Bhaktivinoda Thakura’s urging, the young man approached Srila Gaura Kisora dasa Babaji for initiation in the month of Magh of the year 1900. Srila Gaura Kisora dasa Babaji expressed reluctance to accept him, knowing Siddhanta Sarasvati to be a great scholar. Finally, when Siddhanta Sarasvati pleaded with him for initiation, Gaura Kisora dasa Babaji replied, “Mahaprabhu will be asked. If He gives permission, your desire will be fulfilled.” On another day Siddhanta Sarasvati approached him again and asked, “What was Mahaprabhu’s order?” Gaura Kisora dasa Babaji replied, “I forgot to ask.” The third time Babaji Maharaja was requested, he replied, “I asked. I did not receive the command of Mahaprabhu.” Siddhanta Sarasvati then stood up, his heart breaking, and said, “You [Sri Caitanya Mahaprabhu and Srila Gaura Kisora] are both worshippers of Krsna, the Crest Jewel of Debauchees, therefore why will you take mercy on someone dedicated to ordinary morality like me? In His pastimes as the exemplary teacher, Mahaprabhu has given instructions on the worship of Krsna, the Crest Jewel of Debauchees. Therefore, why will He give the command to take mercy on me? But, karuna na haile kandiya kandiya prana na rakhibe ara-If there is no mercy, weeping and weeping, I can sustain my life no more. If I do not receive your mercy I do not see any need in holding onto life.”

After thus indicating his readiness to take his life, Siddhanta Sarasvati began to cry. Srila Gaura Kisora dasa Babaji’s heart was melted to see this, so he told him to take bath in the Sarasvati and then come back to him. At the time of initiation, he gave Siddhanta Sarasvati the name: Sri Varsabhanavi-devi-dayita dasa.

This pastime bears a striking resemblance to the relationship between Narottama dasa Thakura and Lokanatha Gosvami-[Lokanatha Gosvami was also an extremely humble and renounced paramahamsa who was reluctant to take any disciples, considering himself unqualified, but finally accepted Narottama dasa Thakura as his only disciple.] It shows how eager and determined one must be for the mercy of a pure devotee of Krsna.

In Puri

In 1898 Siddhanta Sarasvati had accompanied his father to Kasi, Prayaga and Gaya and had gathered many facts about all these holy places, which were later incorporated into his commentary on the Caitanya-caritamrta called Anubhasya. In 1900 he published a book called Bange Samajikata, which described the origin, location and philosophy of various societies, castes and religions, and he expounded the clear superiority of Lord Caitanya’s doctrine of inconceivable, simultaneous oneness and difference. In March he accompanied Bhaktivinoda Thakura to Orissa where they visited the temple of Ksira-cora-gopinatha at Remuna, and also saw Bhubaneswar and Puri. While in Puri, Srila Bhaktivinoda Thakura decided to build a place for bhajana just near the samadhi of Srila Haridasa Thakura, and so Siddhanta Sarasvati stayed and served his father in various ways, assisting him in establishing his Bhakti Kuti by the sea.

At that time the Maharaja of Kasimbazar was camped nearby, and he came regularly to hear from Srila Bhaktivinoda Thakura and Siddhanta Sarasvati. Siddhanta Sarasvati was giving regular classes from the Caitanya-caritamrta in the presence of his father, and many listeners were assembling just to hear it. The famous Radharamanacarana Dasa Babaji used to come at that time to hear the discourses.

Later relations with the Babaji were broken because of two deviations by him:

1. He introduced the chanting of Bhaja Nitai Gaura Radhe Syama Japa Hare Krsna Hare Rama. This was introduced with the idea of stopping the audible chanting of the maha-mantra. The first problem with this was that the concocted mantra had the faults of siddhanta-virodha-an opposing conclusion and rasabhasa-conflicting rasas. The second problem was that trying to suppress the audible vibration of the maha-mantra was against the desire of Sri Caitanya Mahaprabhu, as established by His activities and teaching, as well as by the teachings of the Gosvamis. Rupa Gosvami had written in the Prathama Caitanyastaka, text five: hare krsnty ucchaih-”Sri Caitanya Mahaprabhu chants the Hare Krsna mantra in a loud voice ?” Therefore, Rupa Gosvami, an eyewitness to the activities of Sri Caitanya Mahaprabhu and recipient of His full blessings and empowerment for establishing His mission, personally testifies here that Lord Caitanya did not confine the maha-mantra to inaudible muttering, but loudly proclaimed it to all.

2. Radharamanacarana Dasa Babaji also introduced the Sakhibheki doctrine by dressing his follower Sri Jayagopala Bhattacarya as Lalita Sakhi. This was against Mahaprabhu’s teaching as well, as an ordinary jiva was being worshipped as though he were an expansion of Srimati Radharani. Both Srila Bhaktivinoda Thakura and Siddhanta Sarasvati instructed the Babaji to give up these fallacious practices, but he refused. Siddhanta Sarasvati began to preach publicly and strongly against these misconceived teachings, proclaiming that the maha-mantra is for both japa and kirtana, and that kirtana is ultimately superior to japa. This created quite a controversy in Puri with many taking the side of the Babaji out of misplaced sentiment and others siding with Siddhanta Sarasvati.

During this period Siddhanta Sarasvati was engaged in the compilation of a Vaisnava encyclopedia which contained an explanation of Vaisnava terminology, brief biographies of great Vaisnavas, an introduction to the books of the Vaisnava acaryas, a description of the Vaisnava tirthas, the various conclusions of Vaisnava sects. etc. He called it Vaisnava-Manjusa-Samahriti, and it was later published in four volumes. A Vaisnava scholar commented on it by saying, “This work is only possible for a supra-mortal, a great personality like Prabhupada Srila Sarasvati Thakura. Even if 25 to 30 scholars and 10 to 15 men taking the treasury of a king began the work, they would be unable to edit it.” The work of compilation was begun in Puri and continued as Siddhanta Sarasvati made his preaching rounds of Sri Mayapur-dhama, Sri Jagannatha Puri-dhama and Sri Vraja-dhama. He also studied the books of Srila Madhvacarya and Srila Ramanujacarya and published some of them in Bengali. He also published biographies of these and other Vaisnava saints in the Sajjana-Tosani magazine of Srila Bhaktivinoda Thakura.

He toured South India in 1904 and again in 1905-places like Tirupati, Srirangam, Singhachal, Raj Mahendry, Madras, Perambadur, Conjeveram, Kumbhakonam and Madurai. While on tour he collected all the information about the rites and rules of Vedic tridanda Vaisnava sannyasa from a Ramanuja tridandi swami at Perambadur. Wherever he would go in his travels he would lecture, write and debate the learned panditas of the day. He soon acquired such a reputation that his name would strike fear in the hearts of his philosophical adversaries. All bogus cults and sects were doomed in his presence.

However, in Puri, Siddhanta Sarasvati experienced such severe oppression and censure due to his preaching against the rhyming kirtana and sakhibheki doctrine of the popular Radharamanacarana Dasa Babaji that finally Srila Bhaktivinoda Thakura instructed him to go and perform bhajana near the Yogapitha, the birthsite of Sri Caitanya Mahaprabhu.

Nama-Bhajana In 1905, at the age of 31, he began his great vow, following the example of Namacarya Haridasa Thakura, of chanting three lakhs of names (192 rounds) per day. He determined that at the rate of 300,000 names daily, it would take about 9 years to complete one billion names. He resided in a grass hut at the Yogapitha for four years, and in February of 1909 he built a cottage near the Yogapitha at Vrajapattana (town of Vraja) on the site of the house of Sri Candrasekhara Acarya, the uncle of Sri Caitanya Mahaprabhu. This place is considered to be non-different from the banks of Radhakunda. There he remained,

uninterruptedly executing his chanting. He strictly followed his vow and observed Caturmasya, cooking rice (which had been dried in the sun) in ghee and eating it from the floor in the manner of a cow. He would take rest lying on the ground, never using any pillows and constantly chant and study the scriptures. Seeing his renunciation, his Gurudeva, Srila Gaura Kisora Dasa Babaji Maharaja said, “I observe that the renunciation of Sri Rupa-Raghunatha is manifest in my Prabhu.” He used to address his disciple as “my Prabhu.”

In commenting on this period Srila Prabhupada states, “From childhood he was a strict brahmacari, Bhaktisiddhanta Sarasvati Gosvami Maharaja. And he underwent very severe penances for starting this movement: world-wide movement. That was his mission.”

When the roof of his kutir became broken, rather than take time away from his chanting, he would simply use an umbrella when it rained and go on chanting. Sometimes, he had to go to different places, but he continued very strictly and completed his vows always.

In 1906 Sri Rohinikumara Ghosh, (the nephew of Chandramadhava Ghosh Mahasaya, a former justice of the Calcutta High Court), had a wonderful dream, and as a result approached Siddhanta Sarasvati for initiation. The boy had gone to stay with some Bauls, a so-called guru and his consort who he was instructed to address as “Mother” and “Father”. These persons were actually sinful rascals in the guise of devotees, but while he was in Mayapur, he had the good fortune to hear from Siddhanta Sarasvati for a long time. He returned to the place of the Baul, and feeling ill, he lay down to rest. In a dream, the Baul took the form of a tiger and the consort, the form of a tigress. They were about to devour the unfortunate lad who was trying his best to take shelter of Lord Gaurasundara. At that moment Siddhanta Sarasvati arrived on the scene, chased the tigers away, and began to lead him to Mayapur. The boy awoke at daybreak and proceeded to Mayapur where he heard discourses from Siddhanta Sarasvati for several days. Finally, he begged for initiation from his savior so feelingly that Siddhanta Sarasvati took mercy on him.

Prior to this, Siddhanta Sarasvati had never given initiation to anyone. His character was such that he never regarded his disciples as his disciples, but he used to see them as being that which was received from the lotus feet of his guru. He used to address them as “Prabhu.” In his address to the Gaudiya Math’s first Vyasa-puja, he has addressed his disciples as, “My friends, rescuers from danger.” He also wrote, “If a Vaisnava does not do the work of a guru, then the spiritual Vaisnava lineage will stop. Again, if he does the work of a guru, then he becomes a non-Vaisnava. For if a guru thinks, ‘I am a guru.’ then the first ‘u’ letter in the word guru disappears (the word becomes ‘garu’ or cow). A real guru does not make disciples and thus remains a guru. Here we see Siddhanta Sarasvati giving a very strong warning about entertaining the conception of overlordship or being the master of anyone. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada observed that when he offered obeisances to Bhaktisiddhanta Sarasvati Thakura, he used to return, “Daso ’smi”: “I am your servant.” And in a lecture in 1973 on the occasion of Bhaktisiddhanta Sarasvati Thakura’s Disappearance Day observance, Srila Prabhupada in the same ecstatic

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (1896-1977) is widely regarded as the foremost Vedic scholar, translator, and teacher of the modern era. He is especially respected as the world's most prominent contemporary authority on bhakti-yoga, devotional service to the Supreme Person, Krishna, as taught by the ancient Vedic writings of India. He is also the founder-acharya of the International Society for Krishna Consciousness.

Srila Prabhupada, as he's known to his followers, translated and commented on over eighty volumes of the Vedas' most important sacred bhakti texts, including the Bhagavad-gita—a concise handbook for understanding the purpose and goal of human life—and the multi-volume Srimad-Bhagavatam—an epic biography of Krishna, Krishna's avatars, and His many devotees throughout the history of the universe.

Srila Prabhupada's own spiritual master, Srila Bhaktisiddhanta Sarasvati Thakur, was the leading proponent of Krishna consciousness in India during the early part of the twentieth century. He specifically taught the philosophy of Chaitanya Mahaprabhu, the divine avatar who revived Krishna-bhakti all over India in the 1500s. When Srila Bhaktisiddhanta first met the young man later known as Srila Prabhupada - in Calcutta in 1922 - he urged him to preach Chaitanya Mahaprabhu's message of Krishna consciousness throughout the English-speaking world.

After forty years of struggling within India to carry out his guru's order, while maintaining family and business responsibilities, Srila Prabhupada boarded a steamship bound from Calcutta to New York City in 1965. At age sixty-nine, with forty rupees and a trunk of his Bhagavatam commentaries - the first ever in English - his aim was to introduce "India's message of peace and goodwill" to the western world. During the last twelve years of his life, Srila Prabhupada would inspire thousands of Westerners and Indians to devote their lives to Krishna consciousness, launching one of the fastest-growing spiritual movements in the history of the world.

Many scholars and professors who met him and became familiar with his work continue to use Srila Prabhupada's books as standard university texts, and regard him as a genuine, realized, and scholarly teacher of bhakti. His authoritative yet down-to-earth presentation of Vedas continues to inspire a worldwide audience.

With the help of his students, he founded the International Society for Krishna Consciousness (ISKCON). ISKCON is popularly known as the "Hare Krishna" movement, due to its members' widespread practice of chanting the Hare Krishna mantra in public. Srila Prabhupada intended ISKCON to facilitate the association and education of bhakti-yoga practitioners, and his followers continue to spread that mission.

Only in Vrndavana is Krsna fully manifesting his pure transcendental nature which is based only on loving exchange and nothing else. It is not based on any sense of duty. Krsna is only purchased by pure and unalloyed love. To follow a sense of duty is the lower platform of devotional service. Vaidhi-bhakti – it is the platform where one is still materially conditioned and then one takes shelter of rules and regulations.

The higher manifestation of devotional service is devotional service based on pure love, when are contemplating, when we are hearing about these unique qualities of the residents of Vrndavana and we see how much they desire to please Krsna! Everything is done to please Krsna. This awakening in us of some desire to also please Krsna is a big change because for our whole life, we have simply been trying to please ourselves! Everything we ever did was to please ourselves. So to come to that state of pleasing Krsna, is the spirit of loving devotional service.

In the beginning, we serve according to rules and regulations and then gradually, attachment to serving Krsna will develop. In this way, serving Krsna according to rules and regulations transforms as attachment to Krsna develops. To develop attachment to serving Krsna is our aim, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (Bhagavad-gita 7.1).

Sometimes, we see devotees who do not find a service. They try this one. They try that one but they just cannot seem to get absorbed in any service; nothing captures them. This is a misfortune. Whenever we are given service, we should take that service and wholeheartedly with dedication try to develop that service as nicely as possible by making some special effort. It is not just, “Okay, this is my service.” No, “I’ll try and do it especially nice.” This is the point where attachment will develop.

But if one simply mechanically engages in prescribed duty then the service may stay dry. So this eagerness to do service especially nicely is what will make the difference in our lives. That is where attachment to Krsna and to that service begins to develop, where one starts to feel, “This is my service. It is mine!”

Source: https://www.kksblog.com/2015/12/my-service/

The Harinama Ruci devotees are back in Australia traveling to different cities to perform their wonderful kirtans.

On Christmas day in Sydney they went with other devotees in the area to famous Bondi Beach where thousands of holiday makers celebrated by joining the kirtan on the beach.

Source: http://www.ramaiswami.com/harinama-ruci/

The following is an excerpt of the book: Yamuna Devi – Life of Unalloyed Devotion

Dinatarini Devi Dasi: Yamuna and I had spoken about the devotees of the Chowpatty RadhaGopinatha Temple so often over the years that in a sense our young friends felt they knew them already. Yet, nothing can prepare one for the actual experience of being in the company of Radhanath Swami and the sincere and dedicated devotees there. We traveled by train, with the addition of Amala Harinama and Nadia to our group, and were received with such warmth and enthusiasm in Mumbai that it was both heartwarming and overwhelming. Because of her natural humility, Yamuna did not like to be distinguished or set apart from others, and she often commented that as much as she appreciated and respected the Chowpatty devotees, it was also difficult to be there because of how much they served and honored her. Of course, they follow the example of Radhanath Swami, who regularly welcomes guests and Prabhupada disciples to the temple with lengthy encomiums. Yamuna could not exalt that quality of Radhanath Swami enough—that he exemplified the importance of respecting Vaishnavas and taught his followers by his example. Yet, when she was the object of that respect, she was uncomfortable with it. Though always reluctant to speak, Yamuna could not refuse a request of Radhanath Swami, and she eloquently expressed our appreciation to the assembled devotees.

Yamuna: It has been two years and eight months since being here with you in Radha-Gopinatha Mandir. And I can say that every day since I left, I have appreciated your company very deeply. And Radhanath Swami is so dear in our ashram. We live in a very tiny corner of Prabhupada’s legacy, called Saranagati, British Columbia. And I always say that it is one of the most inhospitable places for pilgrims to visit; we are a full, 100% no-facility zone. It is the antithesis of what this glorious place is. But nonetheless, we feel deeply connected to you on another level that doesn’t have anything to do with facility.

I don’t know how many times we have shown the film The Simple Temple to pilgrims that come into our ashram. Last year we had only a thousand who came for various kirtans and programs, and a good number of those saw that film, and we glorify you so much by our words, and are inspired by you so much. So on this pilgrimage to India, we have so much gratitude that we were able to come here again. And as Bhakti-tirtha Maharaja said, we come here for the juice, to get the juice to spread this juice more in other places in the world. And that is in the form of each and every one of you, in terms of sanga.

The love that we have for the brah­macharis is just immense. When I am outside the temple and I see the brahmachari laundry blowing in the wind, it looks like jewels to me, in the crown of Chowpatty. And the grihasthas here are like none in the world. And in the center of it all, under Srila Prabhupada’s powerful presence, is Radhanath Swami. Everything here is Radhanath Swami’s energy, his potency, his purity, and that is unique on the whole planet.

So because of our affection for him, he asked us to speak. Of course, I immediately said no, and gave many reasons why I wouldn’t. But I have attended the last three classes here, and when you have a chance to listen to this kind of Krishna Consciousness, something has to change. All of the fear I have of public speaking has to take second place to honoring Radhanath’s Swami’s request. And the fact is that I don’t speak in public. Even when I was with Srila Prabhupada, I begged him not to ask me to speak…??. So Dinatarini prabhu and I, when we were thinking about what would be appropriate to share with you, we thought of mercy. Mercy is the embodiment of this temple. This is a place of mercy.

During the visit, Radhanath Swami kindly accompanied our group to the Bhaktivedanta Hospital—something Yamuna had wanted them all to experience. As expected, the youth were awe-inspired at seeing the murti of Srila Prabhupada, hearing his lectures and bhajans over the intercom, and seeing the genuine care and service mood of the Vaishnava doctors and staff. At the time, Jayapataka Swami was recovering at the hospital, and we were invited to a kirtan and luncheon with him. It was a memorable experience.

Source: http://m.dandavats.com/?p=17875

Dear Devotees, Please accept my humble obeisances. All glories to Srila Prabhupada. 

Homemade prasadam for devotees when visiting Mayapur, delivered to your doorstep. 

*** Lunch prasadam cooked in Ayurvedic ghee. Lightly spiced, easy to digest.

Six days a week - Tuesdays off. (2 subjis, salad, daal, rice and 3 chappatis) 

Rs 150/- normal plate and Rs 200/- large plate. Ekadasi Rs 200/- normal plate and Rs 250/- large plate. 

*** Soup for dinner - delivered by 6pm. Rs 60/- 

Selection of snacks, made to order for your sangas/gatherings/weddings/special occasions. Minimum order 12 pcs. The following is a small sample. Customized menus available. 

- Samosas made with spring roll type wrappers enclosing a green pea filling - Rs 30 each
- Samosas made with spring roll type wrappers enclosing a potato filling - Rs 30 each

- Paneer tikka kebabs - Rs 50 each 
- Spring rolls - Rs 30 each 
- Dhokla garnished with fresh coconut, with a sweet tamarind chutney 
- 9' round tray - Rs 250 

*** Fresh Shrikhand in various flavours 
- Strawberry, Orange, Honey and Fig (Rs 580/kg) and Pistachio Saffron (Rs 800/kg) 

*** Carob cakes made to order. 9" round, double layered cakes with 
- caramel and almond filling, with fresh whipped cream and carob butter-icing - Rs 1350/- 
- carob buttercream filling and topping - Rs 900/- 

Kindly send me a SMS on 98319 56298, with your order details, as well as your address LATEST by 8 am on the morning prasadam is needed (or preferably the day before). Deliveries will be made by 2pm. 

Please note that your order is only confirmed when you receive a reply from me. 

Kindly DO NOT send me an email in the event that I do not receive it in time to process your order. 

Thank you. 

Your servant, 
Prema Manjari Dasi

Giriraj Swami read and spoke from Srimad-Bhagavatam 9.10.9-11 during the morning program.

“We were new to Krishna consciousness and we were new to India at the Ardha Kumbha Mela in 1971. A man came to our camp saying that he chants Hare Krishna and follows the regulative principles and we were very impressed to meet him. He also said that he had seen Krishna. We went to Srila Prabhupada and explained what the man had said and Srila Prabhupada was appreciating him. But, when he heard that the man had said that he had seen Krishna, then he said, ‘He may be a pretender because in our mood we don’t say that we have seen Krishna. We are in the mood of separation, that, ‘Where is Krishna?’ We are searching for Krishna; he radhe vraja-devike ca lalite he nanda-suno kutah. And that mood is very purifying.”

Source: http://www.girirajswami.com/?p=10486

Haribol, AGTSP May Lord bless you all more than He already has.

We want to start Bhakti Yoga Anonymous Twelve Step programs wherever there are devotees interested. I am in South Africa and there is some interest here and in Peurto Rico.

We have adapted the Alcoholics Anon twelve steps and have permission from their World Services Head Quarters to go ahead with our program. 

By Lords mercy we have also compiled and written some pre-amble readings, which we can print and preserve in laminate plastic and post. If you have experience in Twelve step meetings, then leading and getting invovled in Bhakti Yoga Anonymous meetings will be very easy. My book called Heal Addiction with Bhakti Yoga and Stay High forever is very relevant for meetings, reading and attracting new non-devotees to the Lords mercy as we know it. Another related book is called Godliness Love and sexuality, the Bhakti Yoga Perspective, which contains more kshatriya type of regulation than abstention philosophy, not for bramacharies.We can post copies to those who want to buy it. 

We have created a facebook group called Bhakti Yoga Anonymous, please send join requests and ask other interested people to join - this forum can help us co-ordinate better. 

Srila Prabhupadas mercy can further infiltrate the consciousness of the planet in this systematic way. 

Please pray to Lord Nrsimhadeva for success and protection for the program and ourselves. 

Yours in service 
Gouranga-das 
South African.. 
Earth Community Foundation

The yuga-dharma for this age is kirtanad eva krsnasya (Bhag. 12.3.51): kirtan of Krishna’s holy names. Thus it is important and relevant to teach people (in ISKCON and society in general) about kirtan.

Over a period of three months the course will be facilitated by qualified kirtaniyas. The course covers the history, theory and practice of kirtan (singing, harmonium, karatals and mrdanga).

Vision statement

The Kirtan Course prepares students for a genuine kirtan experience, which they can have again and again and also impart to others.

New video is online.
We are accepting registrations for 2016.

Source: http://bhaktivedantacollege.com/events/kirtan-course/

By Bhakti Vidya Purna Swami

Understanding the principles, then details become clear.

So basically what we would like to discuss, with the blessings from the assembled devotees and Maharaja, is that in approaching or understanding the Sadhana or the culture of Krishna consciousness there’s some basic philosophical points on which it’s all based and by understanding those then the rest of it becomes quite easy. If one understands the principles, then the details underlining those principles become clear and very practical, because otherwise we get caught up in details and we think that the details is the important element. Details of course are important. But what is more important is applying the details. This way one knows how to apply a principle in so many different situations, otherwise we will find in one situation we are performing an activity and it works very nicely but then we do the same in another situation it doesn’t work. That is because the principle behind it is not understood. If we understand the principle then the details are very easily applied. So this subject can be approached in so many different angles. So we will try one of them now.

Culture – measures one’s activities.

Basically we have to see what is the purpose, what is culture. So culture we were basically defining as that you have a philosophy by which one gauges or measures one’s activities and then performing one’s activities in line with that understanding. That is your culture. So culture isn’t just going to the opera or drinking your tea with your little fingers sticking out but culture actually is a lifestyle. It’s a way of thinking. It’s a way of living. So if we look at this it means that everything that we do has something behind it. So if you have a rule then there’s something behind that rule that it’s trying to establish. So the rule itself is not an end. The rule is actually just something to ensure that the purpose or the mentality is actually being attained. That is the purpose of the rule. Now one may look, “why do have to have rules in the first place”. So we have to go back a little bit to the spiritual realm. Everyone in the spiritual realm performs their activities because of their love for Krishna. They have pure love and based on that pure love they will manifest a particular form and they will follow a particular way of dealing or a particular culture that fits their Rasa. And if they act outside of that culture it becomes Rasabhasa and it doesn’t match the relationship they have with Krishna. Like the Gopis don’t walk up to Krishna and slap Him on the back the Cowherd boys do that. Mother Yashoda won’t do that either. She will come and embrace Krishna, sit Him down and feed him. So because of the Rasa that they have, that establishes the particular way they behave and what they do and this is based on their pure love. So here you have very natural environment where everything is spiritual. Spiritual living entities are interacting with Krishna in a spiritual way.

We come to the material world.

Now when we come to the material world, then we have a slightly different situation. We’re dealing with material elements and we’re not dealing in a spiritual environment. And the principle of being here in the material world is that we forgotten Krishna. So the whole idea, the purpose of the material world, at least Krishna’s purpose, is how to reform the living entities and bring him back to his service. Though of course the living entities have the independence to stay for as long as they like. But the actual purpose of the material world is that they come out. So if they’re going to come out that means if you want to be organized or function within the material world properly. You must actually be following a lifestyle or a culture that is close enough to the spiritual culture that you can actually interface with. And in this way you can get out when you decide. So Krishna’s idea is, even if you’re not Krishna conscious you should still follow Krishna’s culture. Though you may do it from material motives for Karma, for Jnana, for Yoga. But still the principles of Krishna’s culture – spiritual culture is to be put into place. But there’s a slight difficulty in doing this and that it because culture happens naturally in the spiritual realm because of the pure love and pure association. But here that won’t happen.

But here! We don’t have pure love.

We don’t have pure love. So it doesn’t spontaneously manifest to culture and we don’t have that pure association. We’re just basically associating with matter. So therefore, Krishna then takes this culture and establishes it in the Vedic literatures as a codes of conduct-set of rules, and these rules are called religiosity or religion (Varnashram). These are the codes of conduct on how one should behave and they are the codes of someone who is in pure devotion on how they would do things. But since we don’ t have that. We don’t know what to do. So therefore it’s made its rules so that we will follow them. Now along with these essential principles and rules that are for those who want to follow the spiritual culture in the material world as practice, which means you know the rule, you follow it and practice it in the material world. If you understand the purpose, you also develop the proper mentality, the spiritual mentality, and then you’re fit to associate with those who follow the pure spiritual culture. But there are those who want to be here and not follow that spiritual path. So they are follow the same culture but because they are not trying to go upwards in this path they’re just want to stay loiter on the path. Krishna says there’s only 1 path. You have Him at one end and Hell at the other and so the pious people were kind of stay in the middle. They don’t want to use the culture for Krishna. So they there are so many responsibilities they must take because Krishna’s not involved Krishna’s not the doer in the equation. So therefore you do something you must take the reaction. So all these things are written in. So for those who are the Karmis, the Jnanis, and Yogis there will be some extra rules for them. In this way, then because it’s meant for everybody, who is in the material world, Vedic rules and regulations or culture becomes very broad. But what is broad is not the principles but so many details. Because all details in the Vedic culture you can bring back to the basic Krishna conscious principles. But they manifest in a way that the materials doesn’t actually know that they’re spiritual. Like respect for authority: the whole idea is that we respect Krishna -The supreme authority! So that’s written everywhere into the whole Vedic culture but the materialist is he’s not interested in God. He’s interested in himself. So he wants to learn something. So the process is you must be respectful otherwise, if I’m not respectful who wants to teach me. So it’s for my gain I’m respectful. Then when I become qualified, I’m the teacher, I want that respect, right? That’s my whole goal either gross or subtle sense gratification. So I’m very happy with this principle of respect. But that’s not actually what it’s for. It’s for actually contacting the pure devotees respecting them and making advancement and coming to the platform of accepting the spirit of the leading devotees in the spiritual realm.
Prabhupad says that when one comes to the platform of advance devotional service then one follows in the footsteps of a particular devotee of Vrindavan. So that means this principle of accepting if someone higher than us is eternally going to be there even in the spiritual realm. Means someone has a mood of Vatsalya Rasa they will eternally be serving under Mother Yasoda, Nanda Maharaja, and Vrishabhanu Maharaja. That’s going on. You’ll never will be equal you always have that. So this principle must be established so that it’s working then so nicely.

Vedic literatures that has been approved for us by our Acharyas

So now what we’re looking at what we actually want to focus on is within that great body of rules and regulations that are given by the Vedic literatures then there are those that are recommended by the Acharyas. Especially because we ourselves are Rupanugas so Rupa Goswami has chosen from that what is important and as far as the principles and what are the purposes and their basic applications and Sanatana Goswami has taken those and also giving their purposes but also giving technical rituals to it. Like Rupa Goswami says: “you must chant Hare Krishna” and there must be a regulated amount. But he doesn’t get into fine details like: you have a bid bag and that has form and shape like lotus petals with four leaves, you have beads that 108th they go like a snake shape from big down to small, there’s the main Krishna bead which is bigger, and you don’t cross that. So Sanatana Goswami gives and that becomes the ritual. But the purposes of chanting the mood of chanting that is all given by Rupa Goswami and Sanatana Goswami and it connects the ritual to that. And then you have a very complete picture. So they have gone through all the various scriptures “nana-sastra-vicaranaika-nipuna”, and they have chosen what we are to follow. So when we mean Vedic culture we mean the culture that Krishna gives us to the Vedic literatures that has been approve for us by our Acharyas. So it’s Vedic. Vedic means that we follow the laws of God. Krishna has given laws. We follow those laws. Those laws are the Vedic culture. This is the basic principle and Prabhupad uses term Vedic culture. The Vedic culture is eternal so it’s not that it only works 5000 years ago or it only works when Lord Caitanya was here. No, It always works. It eternally works. But for what we want to get out of here the Acharyas drop off all the extraneous rules that are meant for the Karmis, the Jnanis and Yogis and keep the ones that are meant for the devotees. In other words, the devotee’s rules are the primary and the foundation. And then extra ones that are added on – those are dropped. So it’s a very clear process. It’s not just they picked something here and there at random. So when Prabhupada says Vedic culture, he means his culture he’s giving us in his books. And the examples are given in the books are given in the Bhagavatam, given in the Gita and given in the Chaitanya-Charitamrita. So we can see these books from the philosophical point, which is their primary purpose but we can also see them from the cultural point. Because if you have accepted this philosophy then you’re going to apply it in your life so there’s a culture of those also. And it’s systematic of those who are applying this philosophy. So Gaudia Vaishnava philosophy we see that it’s very nicely given in the Vedic literature especially the Srimad-Bhagavatam. Sri Caitanya-Caritamrita gives even more fine like coming down to the very detailed points for us. And if we understand this than what we see the body of Vedic literature we can also see the example what is given to us. And then it becomes very practical for us. Many times I’ve heard: “well is not practical, Vedic culture is not practical” or “where is the example”. Somebody will say: “or well, where is the example of it?” But example is given there in the Bhagavatam. We can see how people react. How they deal, just like Krishna says in the Gita: “tad-vini prani pateina parni pashneina sayvoy”. So then we will say this is nice. Ok and then we will try to do it. And how do we do this? Gita itself is the excellent example of this. Krishna speaking, and Arjuna has accepted him as his authority. Arjuna wants to know. Right? So Prani-pata has been attained. He has the desire to know. Then Krishna talks and Arjuna asks questions – pati-prashna. He doesn’t ask challenging questions. He is saying stuff like, – “Krishna you said this and you said that, I don’t understand “So this is very important. How when one hears things that seem contradictory how you asks that question. He doesn’t go – “ …you say this and now you say that this is sounds very contradictory. I think maybe you’re making a mistake here. You have to pick this or that. Don’t be confusing… you should be straightforward. … Krishna get it together!”. NO, But he (Arjuna) says: – “ it’s contradictory, so I don’t understand I’m not educated enough. So could you please explain how these two seemingly contradictory things are not contradictory? How they’re complimentary”. So the whole book is just questions and answers. Arjuna is constantly questioning because the purpose of questioning is to remove doubts and misgivings. That’s Anartha-nivriti, anarthas manifest as doubts and misgivings. When there’s a doubt then we can’t do it. When there’s no doubt then we do it. When there’s doubts were confused we’re not quite sure we get influenced. When there’s no doubt, we know what to do and we’re very fixed. So the whole book is showing us how to go through this and then after hearing the instruction one applies it and Krishna says at the end, “ you’re heard” and Arjuna says, “yes”. And so what is he going to do now he’s going to fight. He’s going to fight now thinking of Krishna. So we see how a student behaves and in the same time we see how a teacher behaves. Krishna is very gentle. He is very kind in his explanation but he’s very firm. He says things how Arjuna can understand them. But he doesn’t compromise and we see at the end after he’s finished explaining everything he asked him “Do you understand?” and he is willing to go through the whole process again if it means that if that will help his student. If his student understood fine if not he’ll go through the whole thing again. Re-explain it. That’s a teacher. So its patience, so he says the Brahman has all these different qualities, like patience, tolerance, forgiveness all these things. Why? Because otherwise how do you teach. So Krishna is giving the perfect example of how to teach. So like this just we see here in the Gita so many practical examples in the Bhagavatam so many more. Gita establishes us in proper consciousness by which we could approach the Bhagavatam. The reason Bhagavatam is written in this form it means the absolute truth is given to us in this form because this is the form that we require. We don’t have the intelligence. We don’t have the determination to just take straight from Upanishads or straight from the Vedic literature and understand the whole philosophy, understand the whole culture and the mentalities, just by its study and then apply it in your life.

Topmost Vedic philosophy – given to us in the form of stories.

Therefore, the absolute topmost Vedic philosophy and principles is given to us in the form of stories. And these stories are the interactions between the devotees in the Lord at every level of progress. And this is for us. It’s not for someone else. When they say, “ it was ok, Bhagavatam, pure devotees, 5000 years ago” but why are they pure devotees. This we discussed little bit last night, its because of their endeavor to please the Lord. We’ve seen in the Bhagavatam their exclusive approach the Lord for whatever it is. Bhagavatam says, “Whatever you want you want liberation, you want material facilities, you want to go back to Godhead you approach Krishna”. So we see examples of all this. Kardama went through so much austerity to approach the Lord for the wife. So he’s following this and because of this he becomes perfect. Because he went to Krishna’s process, approaching Krishna to get want he wanted. He didn’t use another process. Therefore it’s in the Bhagavatam. Puru-rava was even more how would you say – materially inclined. Kardama is a good Brahmachari first class Brahmachari. He is just knows I have attachments I need to get married but he follows very strictly the Sadhana and everything in fact one of Prabhupada’s very strong verses on Brahmachari behavior is found in the middle of this chapter. He is doing his yajnas and all that to please the Lord to get a wife and in the purport Prabhupada is talking about Brahmachari. Because he has the mentality he sees the Lord. One may ask well how was one can be a good Brahmachari and approach the Lord for a wife. Because he’s approaching the Lord so anything approaching the Lord is transcendental. Right? So the first principle I do these yajnas, I do these sacrifice, I do my Japa, I do my Sadhana to please the Lord. Once I please the Lord then okay I may be foolish enough that I ask Him for a marriage situations instead of going back to Godhead. When the Lord came he could have said, “All I want is you”. But we don’t see that. He just told Him I want a wife. But because he approached the Lord means he’s God conscious. And in this way then he attained to perfection, because he had approached the Lord in such purity the Lord himself came as his son. Not someone else but the Lord himself. Now you see here how a Brahmachari acts. The Prabhupada says the first class Brahmachari becomes a first class Grihastha. Here’s the example. How it is that it works? We may make up our own idea. But here’s the example of how it’s actually going on. And we see as Bhagavatam goes you get higher and higher levels. Then you get the story of Dhruva. He wanted a kingdom. He really wanted that. He’s approaching the Lord. So someone may also asks, “ Well, how is that if someone has material desire. How will they see the Lord?” It wasn’t that he was thinking the material desire in his meditation. He’s thinking of the Lord because He’s the one who he wants to ask for the desire. So when he’s (Druva) doing his meditation the desire is not part of it. Just like you see this person to make him fulfill your desire. You are completely determined, “I’m going to see this person. Once I see this person then I’m going to remember my desire and ask for it”. But after seeing the Lord he gave up that desire.
Then we see later Prahlada Maharaj. He never had any desire. He is just approaching the Lord of pure devotion. So that is a very special platform that he is on. So we see it as a Bhagavatam goes it shows more and more deep surrender and understanding. So we get to the 10th canto where we see the greatest surrender and understanding of the residence of Vrindavan. Then it goes to show how it’s going from there coming back down to the material world. It’s showing how it going up through the stages to get to that platform. Then it’s showing how these things transform. We see Krishna from there goes to Mathura goes to Dvaraka then 11th canto we discussing what’s happening after the material world and then coming back down to the kings and then finally to the kali-yuga. So it’s these things are being practically shown in the Bhagavatam. So the point here is that we do have the practical example of how to live. We do have the practical example of how to interact and that is the Vedic literature as given to us by our Acharyas, by Srila Prabhupada and Goswamis. So what Shrila Prabhupada says and the Acharyas say this is Vedic culture. This is what we mean by Vedic culture. The Prabhupad is always using word Vedic culture. Is this clear? This is kind of establishes where we’ll continue from.

5 levels of consciousness

Okay, so now if we want to look at what we’re dealing with in the culture in the form of rules and regulations. This is very important to understand what. Basically the living entity has 5 levels of consciousness (annamaya, pranamaya, manomaya, vijnanamaya and anandamaya) that they can function on. They can function on sensual platform, which is called annamaya. They can also function on the extended sensual platform which is called manomaya. Say if we’re working on our own senses then you don’t need much structure in society. Basically you work on the logic of the fish “ whoever is the biggest wins”. Like you see the animals. There is something to eat whichever is the bigger animal they get to eat it like that. Very simple and you don’t need a whole lot of cultural structure. But if you want to recognize: “Ok, I want to eat, you want to eat”. Then we need some rules. So then you have your platform of justice, your economics. In other words we cooperate together for economic development. And then if someone doesn’t follow this you have justice. And then you have your basic principles of morality: “don’t steal because it’s not nice. Someone else has it than you respect his right to have things. He shouldn’t steal from me either”. Like this, so that’s called pranamaya, or accepting life, accepting others. Then you have the next platform higher than that and is called manomaya or it’s also known as jnanamaya. Sometimes it’s misunderstood that they’re two different things. Manomaya and Jnanamaya are the same. Because Jnana means you have only an intellectual understanding and the mind has accepted that. The intelligence can say so many things but you can’t work with it until the mind accepts it. You know this is right. I’ve thought about it in so many ways but I can’t accept it. So you don’t actually have that knowledge. Until the minds takes it so therefore it’s called Manomaya or Jnanamaya meaning that the knowledge is there – means intellectual understanding only. So then on this platform you have 3 categories that fit into there. That is the religious codes given by God, means directly the Vedic codes – (varnasrama) and all those codes that goes with that. Then the second will be none Vedic religions and religious principles that are there that are coming down in some way through God. Then you have mental speculation it’s when someone makes up their own philosophies.
Then the next level above that is the platform of intelligence, where we understand we’re not the body that we’re the soul. That’s vijnana-maya. On that platform then we have basically the understanding, “ I am Brahman” and one who will act within that culture. But we don’t have understanding of the supreme Lord. So this is the platform the impersonalist. Then the top platform is called anandamaya. Anandamaya means the platform of relationship with the Lord. And relationship then gives happiness. This is very important to understand. So we become attached then on these levels. So the whole philosophy of Krishna consciousness and the Vedic literature can be a boiled down into this point. It’s all attachment and relationship. Everything ultimately goes back to this as we mention first there is the devotees affection for Krishna that’s their attachment and that creates the Rasa the relationship so based on your kind of Rati or attachment you have a relationship with Krishna. So the same principle comes down into the material sphere. It’s your attachment. Are you attached to the senses- annamaya, extended self gratification- Pranamaya, religious principles – Manomaya or the understanding I am Brahman – vijnana-maya?! That’s your attachment and based on that you’re going to act. And you’re going to try to get your taste from that your Rasa from that. That’s the principle. Now within this these 5 levels of consciousness you have a 3 basically pure situations of attachment. You have the spiritual which is the Anandamaya, you have the emotional or mental which is the middle of manomaya, the third level and you have the attachment to the senses Annamaya and those in between this second and fourth the Pranamaya and the Jnanamaya. These are just junctions between. They have qualities of both that which is above and below them so they’re like a a ah junction between them. So it is explained that the living entity has these 3 platforms then which they can get Rasa which they can get exchange between themselves and others. So if one understands this science then one can actually get oneself out of this material world at the same time being as satisfied as possible in relationships in the material world. And if one doesn’t understand this science it’s practically impossible to get out. Because we will not attain that. Krishna says in the Gita, that you perform your prescribed duties and perform them for him. And he has given details of prescribed duties done to the smallest little detail. Even how you brush your teeth, so you can connect it to Krishna. One may ask how do I connect it to Krishna. First is that, you can remember Krishna while you’re brushing your teeth. If you can’t do that at least you brush your teeth because Krishna said I should brush my teeth. So either from the side of ritual or from the side of remembrance one can remember or one follows that so that they can teach it to others. But in this way it’s connected to Krishna. So Krishna in 11 Canto tells Udhuva,” I’ve dictated so many rules just so everything that you do you can connect to Me”. So that is what the rules are for. This is the body of literature. So now we have to understand that those rules and the whole Vedic culture that is platform of Manomaya and that is platform of emotion proper material, pure material emotion. Pure emotion isn’t experienced on the platform on the senses. It’s just a sense with the sense object and we know that just like they’re saying, “one man’s food is another man’s poison”. So it’s how you perceive it . How your mind perceives it, if it is good or bad. Just like you go outside it’s cold. Somebody goes, “hah fresh brisk nice” and they’re very inspired to walk around and breath the fresh air. Someone else walks out saying, “oh it’s cold” and goes back inside. The same sense with the same sense objects have come in contact but because how the mind perceives it there’s something different. So we see that the senses are actually part of the platform of the mind. Then, also there’s another we may think will this middle level the Pranamaya or the platform of morality and all that is the real platform of Rasa. But there is actually just extending the sense gratification. I want facilities you want facilities let’s share these facilities. And we make rules how it should be shared, like there must be legislation there must be justice to see that it is being legislated. And in this way we try to become happy but still what is a yard stick. That’s the thing. There has to be a yard stick by which you measure morals.

The difficulty in the modern society

That is the difficulty in the modern society today because they are so much confusion. They have no yardstick. What was freedom of speech hundreds of years ago is different from today. Before freedom of speech mean you say whatever you like but you have to say it in some proper way. You have to behave nicely. You have to be a good moral Christian person and with that in mind say what you need to say. You have a brain. You though something you observe you say it. Nowadays, that’s not there . Just that I have a tongue and I can vibrate it that’s called freedom of speech. Therefore I can say things offend everybody, completely upset the culture completely undermine everybody else’s platform of existence morals and culture. That’s what it called “ freedom of speech”. So this Pranamaya or economics, like you see business means you buy something cheap and you sell it more expensive. That’s business. That’s it. It’s not something else. . I mean there’s many details of course but that’s the fundamental. If you attain that principle you make profit. You don’t then you might as well forget it. So now in that you can either follow the Vedic principles you get things people need sell it at a reasonable price and then in this way live. But now you take things people don’t need because they don’t need it they don’t think about it so you do advertise so they think about it and then charge them an exorbitant price because you made it like something prestige. So this is business so it fits into that Pranamaya. It fits into that level but it has nothing to judge against and so it creates difficulty. I do business but I don’t care for material nature. Then we have the pollution and all things. I do business they don’t care for the culture and therefore billboards can show anything. Do anything. So like this, “people don’t need it, I’ll force them to buy it”. You don’t need you don’t have money to buy a car or buy a house. But I advertise in such a way that you can buy it and then for the rest of your life you’re paying mortgages and this and that. Plus I make a profit off it. So in this way there’s no balance. So there’s this dissatisfaction because there’s no proper way that you can interface with others. Because it’s the Pranamaya platform is still Annamaya. It’s just we’ll work together. . We’ll pleasantly deal with each other. So we don’t offend each other. But the problem is this, there’s no exchange. Real exchange. It’s still selfish. I still have my agenda you have your agenda. We’ll compromise so the both of our agendas have win win. And this is the platform of business management. All the modern management books are dealing with business management. I have my agenda you have yours and we’ll cooperate and I respect you have yours. So he is trying to establish people properly on the platform of Pranamaya. Rather than get into Annamaya. But the real exchange comes on the third platform on the Manomaya platform. That is where actual emotional exchange takes place and it includes the lower. Emotion means you’re going to express your emotion it will be through something. There has to be seen otherwise, I’m experiencing emotion the other can’t feel it. The others experience emotion you can’t feel it. So there has to be a way to exchange that like friends who whack each other on the back or wrestle together or sit down and eat on the same plate or just do things together. That’s the medium through which they express the emotion they’re experiencing like mother with a child, feeding the child or dressing the child. They’re always fussing with the child. And then that is expressed so the senses and the platform of morals are automatically there within this platform of ethics in these rules.
So there Vedic culture is there to establish proper emotional stability in those persons who want to get to the spiritual platform. So by doing this, it establishes this 12 Rasas. There are the 12 Rasas meaning the 5 primary and the 7 secondary. And you follow the rules and regulations so that what you’re doing is very similar to the spiritual culture. Then you can understand Rasa and then it makes it very easy to work with the spiritual principles. But at the same time you must understand. It’s still is perverted. It’s still material. It doesn’t have direct connection. Just like Krishna dancing with the Gopis, there’s nothing to do with material lust. But the principle – you have a boy with the girl, that remains and how they will exchange. How they sit together and smile and all these different things that remains but now it’s a different thing. The modern thing is that everything comes down to the sensual platform. We think boy and girl just together we only think it is sensual aspect. The boy has his senses he wants to please them through the girl. The girl has her senses she wants to please also through the boy. So basically they kind of work together Pranamaya to respect each other, not move too fast until they worked it out: “ This one doesn’t mind this, that one doesn’t mind that” until you find the balance situation then each of them can enjoy their senses. But there’s still no sacrifice. There’s no sacrifice they are still have they agenda, “ Instead of doing it this way I’ll do it that way”. But the platform of Manomaya or religious principles or Varnashrama means sacrifice, for a relationships I must sacrifice. The husband must sacrifice for the family he must bring facility, he must protect. Those things are of a great burden. It’s a sacrifice. Because he does that there’s a taste in that, which is not gotten by just following your own agenda. The children must sacrifice they must behave in certain ways. Parents must sacrifice more. Right? The sacrifice is the greatest on the parent part. That’s why it’s a higher Rasa. That’s why they get more out of it. So in other words when we accept the Vedic principles as given by Acharyas and do them because they’re duty. Not because were attached to them. As what Krishna says, he spends the whole Gita basically telling Krishna do your duty. After telling him, he is a fool for talking about doing duties or running away from duties. Because he’s saying, “do the duty to please Krishna “ that’s reality. Doing a duty just for duty that’s no real meaning. So you do your duty because you’re supposed to do it. I may like it. I may not like it. The men may not like getting in the car and drive down an hour into town and then sitting in this crazy office with all these nonsense people for 5 days a week so he can get money. So he can maintain his house but he does it because of the relationship. It’s his duty. He wants to be a Grihastha. He has to somehow another been able to maintain it. So it’s a duty. So we see the tendency in the modern culture is to give up that sacrifice. Give up that duty so to remove far away from sacrificing for Krishna where I just do things for myself. So we came closer and closer just to the animal culture. Sophisticated, but we must also appreciate it there are very sophisticated animals also. Western culture are used to dogs and cats that are not overly sophisticated. But when you associate with other animals like elephants, parrots and cockatoos. They are quite sophisticated. Swans, they’re very sophisticated in their movements, in their dealings how they eat. So their culture is developing into higher quality animals. If you’re an Afghan, or you’ll Bull Terrier you’re still a dog. So this acceptance of the principles of the Vedic culture and doing it because it’s a duty that what makes sacrifice that makes for relationships. But now as Krishna pointed out, that’s not enough. It has to be done for Krishna. Then it actually becomes a life.

Follow the Vedic Culture – for spiritual or material result

If you want material world to work nicely for you, you have to follow the Vedic Culture. And if you wanted to actually have a spiritual result then you have to connect it to Krishna. So Krishna is recommending that. Otherwise, if we just have the culture without the philosophy, it’s sentiment. That’s the mind the emotions the sentiments all that. Prabhupada says, “you have religion but no philosophy, it’s sentiment”. Like you see many followers of the Vedic culture, Indians and that they follow very nicely they have faith in it. They’re getting the results. They have nice family relationships. Marriages don’t break up. Kids turn out very nice. The economically they are very well established. They have very good family relationships big huge families. And they’re all very emotionally satisfied. But it’s all sentiment because there’s no philosophy behind it or Prabhupada says if we have philosophy but no religion means we don’t follow the Vedic culture then we end up with mental speculation. So generally you think, “well the sentiment it’s just the – Karmis and the philosophy without the culture that’s just the- Jnanis, nothing to do with us”. But the point he is making means that the devotees have both. So if we just take the one we’ll end up a sentimentalists. You may have a nice emotional time. But we still won’t be satisfied we joined this movement because materially we can’t be satisfied. We want to be devotees. We want to know something more. At the same time if we just take the philosophy without the culture, we become impersonal. So it is the Karmis and Jnanis but devotional service can be affected by this. Kapila-muni explains this. Devotional service can be done in mode of ignorance, in the mode of passion, in the mode of goodness, so Krishna is recommending pure goodness. And this is by engaging what one is doing in Krishna’s service. Because if you do an activity for Him. There’s no desire. You understand He is the reason that is happening. He is the doer then there’s no misunderstanding there’s no ignorance. There’s no material desire. There’ s no passion. So we’re doing it out of duty. So it’s mod of goodness. So goodness what is the definition of goodness without passion or ignorance. It’s pure goodness. Though it maybe through the mechanical process that’s Sadhana. So we establish yourself on the platform of pure goodness by the mechanics of the Sadhana and the culture by this mentality. And with time by doing that by associating with the Lord and the devotees through this platform we’re enlightened and we become detached from the material energy. Then we find slowly that affection for Krishna naturally starts awakening within the heart by that spiritual association. Then whatever we’re doing becomes spiritual. This is the mechanical process of what we’re talking about. So when we say our devotional service is spiritual, this is mechanically how it works. That’s what Krishna’s telling in the 18th chapter of Gita. If he gives this, you perform your duty without attachment without thinking you’re the doer it means without false ego and without desire for results. So that means do your duty without any passion or ignorance. And then if you could remember the Lord then you yourself are situated in pure goodness. At least if it’s not you than it’s your activity is. And by associating with the Lord through these activities then we become purified. So this is what Krishna’s recommending.
If we have any difficulties on the emotional platform in other words the social platform, interaction with the others. It basically boils down that we are not following the proper rules for that interaction nor accepting the mentalities and the purposes for those rules that go with that. Just like a teacher is supposed to teach. So the basic principle is okay the teacher is the authority the students are learning. But there’s a mentality that goes with that. There must be compassion. If you see the picture of Prabhupad when he’s teaching Dwarakadeesh how to write. And Prabhupad sitting there at the desk and Dwarakadeesh is sitting next to him and Prabhupad is holding his hand. Prabhupada’s total attention is on how Dwarakadeesh is writing. It’s not somewhere else. Total attention is there. So that’s sacrifice by the teacher for the students must be there. Then we see we get an excellent result. That student gets full attention and they feel satisfied. They’re emotionally satisfied. And when they grow up they’ll be able to do the same for the next generation. But If you are thinking of the something else, this student will be thinking of something else too and when they grow up when they teach they’ll be thinking of something else. Their students will think of something else. The next generation will get worse than the last. But if full attention is there and that is because of duty this is how the teacher does. Out of compassion there must be patience. So many different things cause when you hold that hand and you move it they may move with you may not move with you. So many things you have to and it’s not you controlling. You are helping them. So this is the interesting thing when you understand the culture you see all the aspects that everybody sits and argues about they’re all contained in 1 place.

The purpose of accepting the authority

Is the teaching authoritative or is it democratic or is it liberal. These are the discussions that go on in educational circles. But all of those have to be there at one time, the one maybe prominent than the other. The teacher is the authority,” This is how you write the letter. You can’t make up your own letter And a has a particular way of how it looks”. That’s it. Some little variation, individually but if it’s not in the circle it’s not an A. That authority is there and working with the student is there and then that liberality, sometimes the student does this and that. You let it go for a moment then catch it. So when that all is there you have a good teacher and you have a good student. And what is the purpose of that, the student has full attention on these things and they learn the foundations by which they can learn higher subjects. That they can learn about Krishna. And the teacher has to live the example to do these things so he actually wants that this student goes back to Godhead. That’s what it says: “ Don’t become a mother a father, a teacher, a king or a demigod unless you can take your students or your dependents back to Godhead”. So that’s the purpose so when you have that purpose with following Krishna’s rules and then engaging these senses all in Krishna’s service, you have a complete spiritual experience and material experience. So basically what it means is if there is any difficulties we’re not following the rule or even if we’re following the rule because Rupa Goswami says, Niyamagraha- means either you’re not following the rules cause you don’t know why and that it looks stupid it’s not practical or you’re following the rules because it’s a rule. And you don’t know the purpose behind it and the mentality by which it follows. So either one of them are useless. Not following the rules means we fall on the platform of mental speculation. We have the philosophy but we don’t accept the rules. They don’t accept the religion so therefore it becomes mental speculation or accept the rule but I don’t know how to connect the philosophy and therefore it’s a sentiment. So generally if you look at look at difficulties that are there in establishing proper relationships and social interaction is simply because we fall in one of these 2 categories, we are either sentimentalist or mental speculations. Very few accept the philosophy accept the rules and know how to connect them together. And that is what the Bhagavatam is for. It gives the philosophy and in the philosophy there’s giving the story behind it. So you can see practically how it’s applied. Kardama Muni accepts the philosophy: “whenever I want, I approach the Lord”. What did he do? He didn’t just come for 2 seconds, “please Krishna give me this things”. He actually went to the austerity to please Krishna by the process of Sadhana to please the Lord, which means it has to be done in devotion. He wasn’t thinking of the wife all the time he was thinking of devotional activity. And then at the proper time then: “ okay what is your request? This is my request: “ I want to be able to serve you through this ashram. I’m not properly situated in this”. So that’s the practical application of it and you see it works very nicely. He was very qualified. He was the first class Brahmachari. His wife was very qualified. Because she wanted somebody who is qualified and it made a wonderful match. It goes into detail description their whole life and you don’t see any problems in their relationship. You don’t see any problems there and you see what is necessary. Some will say, “Grihastha life – there is nothing explains much”. But he even gets into how to conceive a child.
He was very austere controlled senses the wife has developed good submissiveness, good service attitude, because their son is going to take on the qualities of the mother. Mothers respectful. Mother has a good service attitude the son has that. Then that makes a good leader. He can be a good devotee a good leader.

Platform of reality is our spiritual interaction.

So the rules are written into the relationship for all these purposes and we’re just doing it as duty, because ultimately material nature is not the platform of reality. Platform of reality is our spiritual interaction. It means that the service for Krishna and ultimately that we remember Krishna and go back to Godhead. That is service. So Srila Prabhupada always says this just like a drama. But unless you do your part in the drama it’s not a very good drama. A good drama is when each person plays his or her part. Then it works very nicely. This then draws out the proper emotional exchange and with that naturally morals are practiced there and senses get taken care of. From dharma comes Artha, from dharma following religious principles comes economic development from that comes sense gratification. So devotees are wondering, “how to make the economic development”? Just by following dharma by accepting this, that will come. But we’re not doing it for that purpose that (Artha and Kama) will come automatically. If you eat you become satisfied. So you follow that but for Krishna, in other words we don’ apply our attention down from Dharma out to the Kama. We do the Dharma for Krishna then the Artha and Kama automatically come but also in connection to Krishna. So it’s a very interesting balance here. That one has to understand these codes. Then one understands why a Brahmachari must to do these things. One must see what is the mentality. Prabhupada explains in the purports. Many time someone may just say, “ that’s something else”. No, that is why it works. We may take hard-core philosophy and we may take hard care rules. But we have a tendency to leave what is in between, that what explains why they work what is the mentality and what is the actual application. We’ll take the rule of the Brahmachari but not the mentality of the Brahmachari. Because the Brahmachari is detached therefore he has nothing to deal with, he needs very little he has no responsibilities. So whatever free things he needs he keeps that’s it. It’s not just because he keeps a few things he is a Brahmachari. It’s because he has the mentality he keeps a few things then because there’s no attachments and because he’s on the bottom of the pile he is very gentle with everyone else. He cultivates this mood of submission to the teacher and so he is very gentle by nature and he’ll deal gently with everybody else. Like you see Narada Muni and everybody else when they’re dealing very gently and then that is the real Brahmachari. Right but we don’t take that part of it. We just take Brahmachari like this: cuts his nails, eats chunks of wood for breakfast, spits on woman, this kind of stuff and but we see that those never last as Brahmacharis. It’s just like a countdown, Brahmacharini ashram may be going on a betting how long a guy will last, “I say three moths… nah it’s not that long”, like that – because it’s not a Brahmachari life. It’s not the right mentality. That’s the thing so you accept the mentality you get the act application just, like in the spirit it’s going on a spiritual realm. The spiritual realm you have an attachment for Krishna that manifest your body “yam krodha-kama-sahaja-pranayadi-bhiti-vatsalya-moha-guru-gaurava-sevya-bhavaih” (Sri Brahma-Samhita 5.55). That according to that Bhava that’s the service you do you manifest the form. You have the friendship attachment towards Krishna you manifest cowherd boy body. You have a parental attachment for Krishna you manifest an older Gopi or an older Gopa body. So in the same way is you have a mentality here you accept all the principles of mentality of the rule, then it actually manifest the rule. In other words from subtle you get gross. Material world started out from false ego, false ego then went to intelligence then down like this until you get down to earth. So from subtle comes the gross: thinking, feeling and willing. You think it then you feel you become attach to it then you engage the senses and try to get it. There’s always subtle to gross.

That is why we are Rupanugas

So what happens is we have taken the philosophy and we’re taken the gross application but we haven’t taken what actually makes the gross application work. So that is Abhidheya that is the process of devotional service that is why we’re Rupanugas because our emphasis is on that. That is the process of pleasing Krishna, serving Krishna so that is the mentality. There’s a mentality behind it. There’s a ritual and there’s the purpose. So unless these 3 are understood or in place you don’t get the proper thing. You may have the right mentality. You may know the purpose but don’t perform the ritual properly. It’s not so bad. There’s no ego, we were just discussing this with Jayadvaita Maharaj. In the beginning devotees first started. You know, 26nd avenue, they didn’t know what was going on. But because they understood this is to please Krishna and they had the right mentality even although the ritual and the technique wasn’t so good it still functioned. Devotees were happy. But if we get the ritual without both of these others we won’t be happy. If you thrown out Manomaya or the rituals there then that only leaves us with Pranamaya and the Vedic literature doesn’t content, doesn’t have Pranamaya without Manomaya, it’s always connected. You have the main principles then you have the sub ones and then the ones below that and all that. They’re all connected in the line. So if you throw out the top principles then it’s very hard to actually put together something. So the tendency is to throw the whole thing out and then we fall back into our habits. We’ll have to take western paradigms to try to create some social situations. But what we have to do is accept the Vedic. Accept the mood behind the activity. The proper manifestation of the activity and what is the purpose and how it connects to developing love for Krishna. That combination makes it very strong and that is the wonderful devotee and the association that, we join the movement to find, that is it. One who understands this has the mood proper mood in performing an activity. They understand they are serving Krishna and they want pure love of God. Then it’s a complete package. And anything less than that doesn’t work. It’s not complete. And this is like Lord Caitanya says, is that until you understand relationship, process and goal or result you don’t actually know Gaudiya vaishnava philosophy. And then in this process, we have to know these parts. What is the ritual what is the purpose of that ritual what’s the mentality behind performing that ritual. When I say ritual I mean any activity it means how you take prasadam or how you run your household or how you deal with others. It doesn’t just mean religious ceremony in the temple. Because the idea of the Vedic culture that everything you’re doing is a religious ceremony. Taking care of your child and the houses part of the religious ceremonies. That’s why the Vedic culture is so special, because God is not just in the temple. God is in every activity that you do as long as you see the connection. So it’s very special. How you dress, how you behave, how you talk, how you interact with others. Krishna entered it through all these things. So we instead of rejecting and following the Niyamagraha in one-way or doing it fanatically, we have to understand why. Then it becomes gentle and very nice very tasty.

Iskcon Alachua, Florida. Sunday Feast and Festival Committee’s
first meeting.
Mukhya devi dasi: The new Sunday Feast and Festival Committee had their first meeting last week. It was decided the first order of business was prasadam, and everything related to it. Here are some of the discussion items to look for in 2016:
Four feast serve-out lines to decrease your time getting through the line.
A new improved larger Annadhan Board next to a new Volunteer Service Board on the back wall of the Temple room.
Devotees will be calling all families requesting they take one Sunday a year as their family’s day to help with the Sunday feast, either cutting -up, cleaning inside the kitchen or outside after the serve out.
Sakshigopal das is committing to having 30 feasts sponsored in 2016. We’ll be encouraging the community members to get the benefits of distributing prasadam the other 22 weeks. Families can join together on the same day to make it possible. Even individual items can be sponsored.
We will be holding another round of Quantity Cooking Classes to enliven devotees in the fine art of cooking in Radharani’s Kitchen 
We will be meeting again soon to look at many other aspects of improving the Sunday Feast experience.

Source: http://m.dandavats.com/?p=17854

Why Meditate on Prabhupada?

“Just as a person travelling on the road rests one foot on the ground and then lifts the other, whereas a worm on a vegetable transfers itself to one leaf and then gives up the previous one, a conditioned soul takes shelter of another body and then gives up the one he had before.” 

Purport:

“This is the process of the whole transmigration from one body to another.  At the time of death according to his mental condition, the living being is carried by the subtle body consisting of mind, intelligence and ego to another gross body.  When higher authorities have decided what kind of gross body the living entity will have, he is forced to enter such a body, and thus he automatically gives up his previous body.  Dull-minded persons, who do not have the intelligence to understand this process of transmigration, take for granted that when the gross body is finished, one’s life is finished forever.  Such persons have no brains with which to understand the process of transmigration.  At the present moment there is great opposition to the Hare Krishna movement, which is being called a brainwashing movement.  But actually, the so-called scientists, philosophers and other leaders in the Western countries have no brains at all.  The Hare Krishna movement is trying to elevate such foolish persons by enlightening their intelligence so that they will take advantage of the human body.  Unfortunately, because of gross ignorance they regard the Hare Krishna movement as a brainwashing movement.  They do not know that without God consciousness one is forced to continue transmigrating from one body to another.  Because of their devilish brains, they will next be forced to accept an abominable life and practically never be able to liberate themselves from the conditional life of material existence.  How this transmigration of the soul takes place is very clearly explained in this verse.”  (Bhag.10.1.40 Purport) 

Question:  “This passage makes me think about Prabhupada meditations and doubt their importance.  I can see how earnest Prabhupada is to spread the knowledge of Krishna consciousness which starts with transmigration of the soul.  If you can’t understand that, then you cannot go further in Krishna consciousness.  And so one might argue like this:  The important thing is to learn this science, starting with transmigration of the soul, from Prabhupada’s books.  Cultivation of personal memories of what he did and said is therefore not important because it is not related to the important knowledge.  Prabhupada lived for Krishna consciousness, this is what he wrote the books for, this is what the world needs.  So by various means of propagation, Prabhupada’s followers try to convince others that this one lifetime is not all.  It was for these lessons that Prabhupada called us together and taught us and wanted us to serve and teach.”

My reply to this is that cultivation of memories of Prabhupada and continuing our attachment to him is connected to learning the knowledge and carrying out the mission.  Many of us accept this knowledge and believe in it only because he said so.  For some of us, our “bottom line” of faith and realization is “Prabhupada says.”  “Prabhupada says that Krishna is God.  Prabhupada says that Bhagavad-gita is the best scripture, so read it.”  Of course everything doesn’t just end with a dogmatic “Prabhupada says.”  Once you actually hear about Krishna from him and read Bhagavad-gita As It Is, you get realization.  But it rests on that foundation, that Prabhupada said so.  Thus the Siksastakum verse declares, “Thesankirtana movement is the life of all knowledge.”  Because of him, the knowledge ofBhagavad-gita becomes alive.  It was Sanskrit, or mythology, or academic study, but now it comes alive.  So it is essential for all the devotees in the Krishna consciousness movement to receive the knowledge through Prabhupada in parampara.  Therefore, why should they not want to relish hearing about him, and become attached to him as a person, and understand better how he was a teacher? 

Stories about Prabhupada may indeed be considered a supplementary activity, a body of knowledge in our literature to help us have personal attachment to the pure devotee.  Yet, by that personal attachment, Krishna is pleased.  Yasya deve parā bhaktir yathā deve tathā gurau – Only by having faith in the guru and Krishna is knowledge revealed.  We should not think that we will pick up the science of transmigration in the higher stages of bhakti by intellectual studentship.  There has to be a personal relationship with the guru.  This will hold true also for future times.  They will have a relationship with Prabhupada.

Source: http://iskconnews.org/iskcon-50-meditations-december-26-2015,5283/

There has been a lot of excitement in Mayapur about the different types of marble to be used for the TOVP. Over the last few years we have been purchasing and importing marble from all around the word – Bolivia, Vietnam, France, etc. – and now we finally have some marble work ready to show you!

In the photos you will see we have begun the cladding of the stair cases in white marble. This marble comes from Rajasthan, and will be used over the 10 levels of stairs in all 8 staircases surrounding the temple rooms. Each level will be decorated with artistic relief work illustrating different pastimes of the Lord.

Source: http://tovp.org/news/art-architecture-design/marble-work-begins/#utm_source=rss&utm_medium=rss&utm_campaign=marble-work-begins