krsna

The Maha Mantra by Swami B.G. Narasingha View online with graphics: [ http://www.gosai.com/krishna-talk/79-hare-krishna-maha-mantra.html ] Question: Is there a difference between the Gaudiya Vaisnava conception of the maha-mantra and the conception of the maha-mantra found in other sampradayas, such as the Ramanujas, Madhvas, Nimbarkas and Vallabhas? Narasingha Maharaja: Yes. In fact the Gaudiya conception of the maha-mantra is exclusive and stands distinct from all other sampradayas. The Gaudiya conception is exclusive in that it surpasses even the greatest expectations of the Vedas (liberation) and affords one the highest fulfillment of the ultimate goal of life. This is not simply party spirit propaganda or sampradaya jingoism, but an ontological fact. The conception of the maha-mantra as a whole, as well as each of its constituent parts (Hare, Krsna and Rama), are uniquely different in Gaudiya Vaisnavism than in any other spiritual tradition of India. The maha-mantra appears in the Kali-santarana Upanisad of the Krsna Yajur Veda wherein Lord Brahma is answering a question by Narada Muni: (1) harih om dvaparante narado brahmanam jagam katham bhagavan gam paryatan-kalim santare-yamiti sa hovaca brahma - sadhu prsto'smi sarva sruti-rahasyam gopayam tacchrnu yena kali-samsaram tarisyasi bhagavata adi-purusasya narayanasya namoccarana-matrena nirdhuta-kalir bhavati "At the end of Dvapara-Yuga, Narada, who had traversed the whole world, went to Brahma and addressed him thus, 'O Lord, how shall I be able to ward off the effects of Kali?' Brahma thus replied, 'You have asked an excellent question. Listen to that secret which all the Vedas keep hidden, through which one may cross over material existence during the age of Kali. One becomes free from the influence of Kali by merely uttering the Names of Lord Narayana, who is the original Supreme Person." (2) naradah punah papraccha tananam kimiti sa hovaca hiranyagarbah - hare krsna hare krsna krsna krsna hare hare rama hare rama rama rama hare hare iti sodasakam namnam kali-kalmasa-nasanam natah parataropayah sarva-vedesu drsyate "Thus again Narada asked Brahma, 'What are those Names?' Lord Brahma replied, 'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. These sixteen Holy Names will destroy the sinful influences of the age of Kali. I do not see any other method." The Kali-santarana Upanisad is one of the 108 Upanisads listed in the Muktika Upanisad, yet in some academic circles, scholars are of the opinion that the Kali-santarana Upanisad was written either by Sri Caitanya Mahaprabhu or one of His followers. Such scholars have no evidence for their claim other than their own opinion and that is generally not accepted amongst learned circles in India. One enigma surrounding the maha-mantra is whether it begins with 'Hare Krsna' or 'Hare Rama'. In the oldest surviving copy of the Kali-santarana Upanisad, dated circa 1740 CE with the commentary by the Advaitin scholar Brahmayogin Ramacandrendra Sarasvati of Kanchipuram, the maha-mantra is written as: hare rama hare rama rama rama hare hare hare krsna hare krsna krsna krsna hare hare However, in numerous other editions of the Kali-santarana Upanisad the maha-mantra is written: hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare Presented below is a statement by Srila Sridhara Deva Gosvami Maharaja from which we might conclude that the 1740 edition of the Kali-santarana Upanisad quoted above was interpolated by Mayavadis. Since the Name of Krsna is superior to the Name of Rama, as stated by Srila Sridhara Maharaja, it stands to reason that the Vedas would present the sequence of the mantra ontologically, thus the Advaitin edition is suspect. Commenting on this enigma, Srila Sridhara Deva Gosvami Maharaja has stated as follows: "The real importance of the Name is not to be found merely in the arrangement of its syllables, but in the deep meaning within that divine sound. Some scholars argue that in the Kali-santarana Upanisad, Lord Brahma says that the Hare Krsna maha-mantra is properly pronounced only when the Name of Rama precedes the Name of Krsna: hare rama hare rama rama rama hare hare hare krsna hare krsna krsna krsna hare hare "In the Kali-santarana Upanisad, the Hare Krsna maha-mantra is given in that way. But to say that the Name of Rama must precede the Name of Krsna in the mantra is a superficial understanding. "It is said that because it comes from the Upanisads, the Hare Krsna mantra is a Vedic mantra, and therefore, because the ordinary people may not have any entrance into Vedic mantras, Sri Caitanya Mahaprabhu readjusted this mantra by reversing the order of the words. In that way, it is said, the concern that it is a Vedic mantra is thereby canceled, and so Sri Caitanya Mahaprabhu gave it to all without breaching the injunctions of the Vedas. Some devotees in Uttar Pradesh who have great affection for Sri Caitanyadeva like to give this opinion. But our faith is that the mentioning of 'Hare Rama' first is only superficial. It concerns the idea that since the Rama avatara appeared first and the Krsna avatara afterwards, the Name of Rama, 'Hare Rama,' should come first in the maha-mantra.' "A deeper reading will consider that when two similar things are connected together, the priority will be ordered not on the basis of historical precedent, but in consideration of the most highly developed conception. The Holy Name of Krsna is higher than the Holy Name of Rama. This is mentioned in the Puranas: three Names of Rama equal one Name of Krsna." "The Name of Krsna is superior to the Name of Rama. Where the two are connected together, the first position should be given to the one that is superior. Therefore, the Name of Krsna must come first in the maha-mantra. This is one point." "Another point is that within the eternal plane, everything is moving in a cyclic order. In an eternal cycle, which is first and which is next cannot be ascertained, and so, in the eternal plane of lila, it cannot be determined whether Krsna is before Rama or Rama is before Krsna. So from that consideration also, since the Names of Krsna and Rama are eternal and unrelated to any historical event, we may begin the mantra from any place." "But above these considerations, our sampradaya has given another, higher consideration. A deeper understanding will reveal that the Hare Krsna mantra is not at all concerned with rama-lila." "In the Name of Rama within the Hare Krsna mantra, the Gaudiya Vaisnavas will find Radha-ramana Rama. That means, 'Krsna, who gives pleasure (raman) to Srimati Radharani.' In our conception, the Hare Krsna mantra is wholesale Krsna consciousness, not Rama consciousness." "Sri Caitanya's highest conception of things is always svayam bhagavan, krsna-lila, radha-govinda-lila. That is the real purpose of Sri Caitanya Mahaprabhu's advent and teachings. In that consideration, the Hare Krsna mantra does not mention the rama-lila of Ayodhya at all. There is no connection with that in the highest conception of the Hare Krsna mantra." "And the inner conception of the mantra is responsible for our spiritual attainment. When one pronounces the Name of Rama, if he means Dasarathi Rama, his attraction will take him there, to Ayodhya; if he means Parasurama, he will be attracted to another place. And if Rama means Radha-ramana Rama, he will go to Goloka. The inner conception of the devotee will guide him to his destination." (Loving Search For The Lost Servant)

"Faith. Hope. Change. Obama." <CENTER> </CENTER>

http://www.prabhupadaconnect.com/Here_Comes_the_Sun_Slideshow.html </NOSCRIPT><!-- </hs:realtracker> -->

Saranagati is fulfilling Srila Prabhupada’s vision <!-- the main section of the post goes here --> Paving the Way on Unpaved Roads By Yoginatha Dasa May/June 2008 In British Columbia, Canada, some Hare Krishna neo-pioneers work to materialize an important aspect of Srila Prabhupada’s vision. Vanamali seldom walks. Like most six-year-olds, she skips, spins, stoops, and joggles as she travels through her world on the trails and dirt roads of Saranagati Village in remote British Columbia. Her numerous trips, and those of others before her, have worn bare the path through the pine and fir forest from home to school. Vanamali Dasi’s name means “servant of Krishna, who wears beautiful forest flowers.” She is a member of ISKCON’s “third generation,” children of the children of Srila Prabhupada’s disciples. She was born at home in Saranagati Village and is now being schooled there. The imprints of the devotees living here have formed the path she uses-shortcuts between houses, from houses to the temple, and to other special places in the forest like “the red bridge.” Twenty years ago there were no trails. The valley now known as Saranagati was once a summer hunting ground for native Indians. In the 1930’s Chinese immigrants tried to raise cabbages and potatoes there. Then, in 1987, fueled by a passion to fulfill Srila Prabhupada’s desire for varnashrama, a group of devotees from Vancouver pooled their money and made a down payment on the land. There were no homes, and there was no running water or electricity. There were a few deeply rutted roads, some broken gray fences from another age, and two thousand acres of raw, slightly rocky, alkaline landscape surrounded by trees. There was no good reason to think this land could support a varnashrama village. In fact, there was no known history of human settlement on the land. Yet it was here that neo-pioneers like Vanamali’s grandparents, citing slogans of self-sufficiency and simple living, decided to build our model community. Unlike European pilgrims who reached their New World armed with physical fortitude and basic survival skills, the only skill I could bring from my childhood in the suburbs of Seattle and two years of college was how to strike a match. In 1987, abandoning all logic and common sense, I and others equally unprepared filled pick-up trucks with a few hand tools, some second-hand windows, and miscellaneous other implements. We then ventured blindly, foolishly, and enthusiastically into the cold and barren northland known now as Saranagati, burning with enthusiasm to serve our guru and his movement. Prabhupada’s Vision Before his passing, Srila Prabhupada spoke often about varnashrama-dharma, the Vedic social system designed to help everyone make gradual spiritual progress. It was clearly a spoke in the wheel of his missionary scheme. “Our duty is that we shall arrange the external affairs also so nicely that one day they will come to the spiritual platform very easily, paving the way.… Vaishnava is not so easy. The varnashrama-dharma should be established to become a Vaishnava. It is not so easy to become Vaishnava. (Srila Prabhupada, Mayapur, India, 2/14/77) Although none of us could precisely describe a “varnashrama community,” we felt certain of this: A band of well-intentioned devotees with a mandate to be Krishna conscious turned loose in the British Columbia wilderness, with private ownership of their homes and a share of the surrounding land, would in time manifest varnashrama. It was similar to tossing a handful of corn seeds into an abandoned, uncultivated field in the spring and returning in the fall hoping to collect a harvest-a useless technique I once tried. What did happen? Carrying five-gallon buckets of water down sloping icy driveways was a little disheartening after a lifetime of turning on faucets. Lying on your back in cold mud to fasten heavy metal chains onto the wheels of a truck stuck in a gooey road seemed more like stupid living than simple living. Clawing in the dirt to produce a few carrots and potatoes rather than going to the grocery store seemed like a waste of time. And spending a day in the forest cutting and loading firewood was so much harder on the back than flicking a thermostat. I can still taste the sorry disappointment of planting my first spinach crop by squishing the seeds four inches into the soil-not knowing that I was sending them to a world of eternal darkness. Despite these and countless other struggles, Saranagati still exists. Was there a miraculous transformation of the landscape? By perseverance and the grace of God did the devotees turn a desert into Indraprastha, a heaven-on-earth, a glorious victory against all odds? Not exactly. We did establish gardens, a school, a temple, and twenty-five houses, ranging from rustic to elegant. And the happiness of our new life in the mountains somehow managed to win our hearts. There is a primal satisfaction in being able to open your front door any time of the day or night and shout, “Jaya Radhe-Syama!” as loud as you wish without fear of censure from neighbors. It is a relief to know that commuting to work means walking to the raspberry patch. Sleeping in rhythm with the seasons instead of the clock just seems right. Crystal-clear night skies with stars that blaze soothe the mind. The sprightly singing of birds has replaced the deafening groan of a giant urban machine. These little pleasures made the burdens of “living without” seem trivial. But what about our original mandate? What about our mission? Have we established varnashrama? Have we come any closer to understanding what it is? Have we satisfied the desires of our Guru Maharaja? A Symbolic Path If varnashrama requires kings and brahmanas and is supposed to funnel grihasthas into the renounced order, then we have failed. And if varnashrama is meant to be a re-creation of an ancient social system with well-ordered divisions of work, then again we have failed. On the other hand, if the spirit of varnashrama is to create a simple, unadorned way of life that supports God consciousness rather than constantly challenging it; and if varnashrama is intended to offer a stable, secure, and unhurried environment, a place where, as Bhaktivinoda Thakura puts it, “spiritual life can be executed easily and automatically” (Kalpataru, Song 13), then Vanamali’s trail and the twenty-first-century village of Saranagati deserve a second look. A well-worn path trod by three generations of the same devotee family certainly symbolizes stability. We don’t yet know if Vanamali and her playmates will live up to the prophecy of being the first true Western Vaishnavas, but at least we have planted the seeds, and they have sprouted. These children have not been tossed in the uncultivated fields of an impersonal institution or squished deep into the soil of gross materialism and electronic diversion. They are growing in the fertile land of Saranagati, where they can run free and breathe the fresh air. Here they come home to garden vegetables and kirtana. Their neighbors all wear tilaka and neck beads. Time will tell if this is in fact the beginning of varnashrama as Srila Prabhupada desired it. Today, Saranagati is a wonderful place to pursue the inner life of Krishna consciousness. And if nothing else, if one day Vanamali’s children joyfully walk their mother’s trail, then a rare and precious forest flower may have indeed sprouted from the rocky Saranagati soil.

Makes sense. A place of no return. Once inside no one leaves, or wants to leave for that matter. How could maya entice us there in Krsnaloka? We made our 'bad' choice somewhere else, in the 'tatastha' region of the Lord, wherein we chose not to accept the 'free' entry into eternal submission in Krsnaloka, but rather we chose to enter in the material world instead.

Go on kill me if you like, But 'don't kill my soul' with your hype. Don't make me forget KRSNA the Supreme, Or you'll just make me wanna scream! Hare Krsna! krsna das

***** Meaning: Messy and exciting consequences brought about by a previously secret situation becoming public. Origin: This expression alludes to the unmissable effects of s*** being thrown into an electric fan. It appears to have originated in the 1930s. I can't say better than 'appears' as the earliest citation of it that I can find is in the 1967 edition of Eric Partridge's A dictionary of slang and unconventional English: "Wait till the major hears that! Then the s***'ll hit the fan!":eek2: Partridge lists the phrase as Canadian, circa 1930, but as he gives no supporting evidence we have to go by the 1967 date, although it is undoubtedly earlier. Other, more polite, forms of the phrase, involving eggs, pie, soup and 'stuff', can certainly be dated from the USA the 1940s. For example, Max Chennault's Up Sun, 1945: "Sounds like the stuff was about to hit the fan.":crazy2:

Come to The Light of the Sun(KRSNA) (...lyrics taken from a popular song) I can see clearly now the rain (maya) has gone I can see all obstacles (anarthas) in my way Gone are the dark clouds (illusions) that had me blind It's going to be a bright, bright sunshiny(KRSNA Conscious) day I think I can make it now the pain (Material existence) has gone And all of the bad feelings (lust, anger, greed,etc...)have disappeared Here is the rainbow (KRSNA's sign)I've been praying for (Hare Krsna, Hare Krsna,...) It's gonna be a bright, bright sunshiny day Look all around there's nothing but blue skies Look straight ahead nothing but blue skies (Only KRSNA, the Blue Boy Playing the Flute) I think I can make it now the pain has gone And all of the bad feelings have disappeared I can see clearly now the rain has gone It's gonna be a bright, bright Sunshiny day

Become diksa-guru and have 10,000 disciples!!! "You each be guru," he said. "As I have five thousand disciples or ten thousand, so you have ten thousand each. In this way, create branches and branches of the Caitanya tree." (Srila Prabhupada, Mayapur GBC meetings 1976)

Chanting Without Diksha

Did Jesus give diksha to his 11 chosen disciples/ zonal acaryas at the Last Supper (who did not betray him)?

After the passing away of Haridasa Thakura, the Lord Himself took his body on His lap, and He danced with it in great ecstasy. Nama Acharya Srila Haridas Thakur Haridas Thakur is known as Namaacharya Haridas. When Sri Caitanya Mahaprabhu appeard he chanted the holy names of the lord and all that heard them became Namaacharyas. Haridas Thakur was empowerd to set the perfect example of surrender to the holy name. His faith and devotion to the chanting of the holy name is unparrelled. He has said that simply by chanting the Hare Krsna maha-mantra, one can become free from all misery.He has shown us that those who are actually servants of Sri Caitanya Mahaprabhu must seriously distribute this chanting all over the world to render the greatest benefit to human society. Of course, animals and other lower species are not capable of understanding the science of Krsna, but if even a small number of living beings take it seriously, by their chanting loudly, all living entities, including even trees, animals and other lower species, will be benefited. When Sri Caitanya Mahaprabhu inquired from Haridasa Thakura how he was to benefit living entities other than humans, Srila Haridasa Thakura replied that the Hare Krsna maha-mantra is so potent that if it is chanted loudly, everyone will benefit, including the lower species of life. The twentieth branch of the Caitanya tree was Haridasa Thakura. His character was wonderful. He used to chant the holy name of Krsna 300,000 times a day without fail. There is no end to the transcendental qualities of Haridasa Thakura. He was so exalted that Advaita Gosvami, when performing the sraddha ceremony of his father, offered him the first plate. Haridasa Thakura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplacesby the demons, nevertheless he was tolerant. Similarly, Sri Sanatana Gosvami, although he belonged to a most respectable brahmana family, was exceptional for his humility and meekness. Sanatana Gosvami later described the glories of Haridasa Thakura. It is understood that Advaita Prabhu, at one time, was in His own paternal house at Santipura. Haridasa Thakura frequently used to meet Him. Coincidentally, therefore, he was also there, and upon the birth of Sri Caitanya Mahaprabhu both of them immediately began to dance. But no one in Santipura could understand why those two saintly persons were dancing. On the maha-prakasa day, Lord Caitanya Mahaprabhu embraced Haridasa Thakura and informed him that he was none other than an incarnation of Prahlada Maharaja. When Haridasa Thakura and Rupa Gosvami saw that all the devotees were accepting prasada and chanting the holy name of Hari, they both were greatly pleased. Namacarya Haridasa Thakura, the authority on the chanting of the holy name, said, "The chanting of the Lord's holy name to indicate something other than the Lord is an instance of namabhasa. Even when the holy name is chanted in this way, its transcendental power is not destroyed. Namacarya Haridasa Thakura continued, "If one offenselessly utters the holy name even imperfectly, one can be freed from all the results of sinful life. As Sri Caitanya Mahaprabhu heard this from Haridasa Thakura, the happiness within His heart increased, but as a matter of course, He still inquired further. Sri Caitanya Mahaprabhu derives great pleasure from glorifying His devotees, and among the devotees, Haridasa Thakura is the foremost. The transcendental qualities of Haridasa Thakura are innumerable and unfathomable. One may describe a portion of them, but to count them all is impossible. No one can describe all the qualities of Haridasa Thakura. One may say something about them just to purify himself. Haridasa Thakura constructed a cottage in a solitary forest. There he planted a tulasi plant, and in front of the tulasi he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the entire day and night. The village of Benapola is situated in the district of Yasohara, which is now in Bangladesh. Benapola is near the Banagano station, which is at the border of Bangladesh and may be reached by the eastern railway from Shelda Station in Calcutta. Haridasa Thakura, being the acarya of chanting the Hare Krsna maha-mantra, is called Namacarya Haridasa Thakura. From his personal Example we can understand that chanting the Hare Krsna mantra and becoming highly elevated in Krsna consciousness is very simple. Without difficulty one can sit down anywhere, especially on the bank of the Ganges, Yamuna or any sacred river, devise a sitting place or cottage, plant a tulasi, and before the tulasi chant the Hare Krsna maha-mantra undisturbed. Throughout the entire day and night, he would chant the sixteen names of the Hare Krsna maha-mantra. One should not, however, imitate Haridasa Thakura, for no one else can chant the Hare Krsna maha-mantra 300,000 times a day. Such chanting is for the mukta-purusa, or liberated soul. We can follow his example, however, by chanting our prescribed number of rounds of the Hare Krsna maha-mantra on beads every day and offering respect to the tulasi plant. This is not at all difficult for anyone, and the process of chanting the Hare Krsna maha-mantra with a vow before the tulasi plant has such great spiritual potency that simply by doing this one can become spiritually strong. Therefore we request everyone to follow Haridasa Thakura's example rigidly. Chanting rounds does not take much time, nor is offering respects to the tulasi plant difficult. The process has immense spiritual potency. One should not miss this opportunity. In the days of Haridasa Thakura, all the brahmanas worshiped Narayana in the form of the salagrama-sila. Therefore begging alms from a brahmana's house meant taking krsna-prasada, which is transcendental (nirguna). If we take food from the house of others, such as karmis, we shall have to share the qualities of those from whom we take alms. Therefore Sri Caitanya Mahaprabhu took prasada in the houses of Vaisnavas. This is the general process. Aspiring Viasnavas are advised not to take food from anywhere but a Vaisnava's or brahmana's house where Deity worship is performed. Sri Caitanya Mahaprabhu has said, visayira anna khaile dusta haya mana: if a devotee takes alms or food from the house of a karmi who is simply interested in money, his mind will be unclean. We must always remember that a devotee's life is one of vairagya-vidya, or renunciation and knowledge. Therefore all devotees are warned not to live unnecessarily luxurious lives at the cost of others. Grhasthas living within the jurisdiction of the temple must be especially careful not to imitate karmis by acquiring opulent clothing, food and conveyances. As far as possible, these should be avoided. Devoteess whether grhastha, brahmacari or sannyasi, must practice a life of renunciation, following in the footsteps of Haridasa Thakura and the six Gosvamis. Otherwise, because maya is very strong, at any time one may become a victim of maya and fall down from spiritual life. We can clearly see how a Vaisnava delivers a fallen soul by a transcendental trick. A prostitute came to pollute Haridasa Thakura but he took it as his duty to deliver the prostitute. As clearly demonstrated here, the process of deliverance is very simple. With faith and reverence the prostitute associated with Haridasa Thakura, who personally treated her material disease by chanting the Hare Krsna maha-mantra. Although the prostitute had an ulterior motive, somehow or other she got the association of a Vaisnava and satisfied him by occasionally chanting in imitation, "O my Lord Hari, O my Lord Hari." The conclusion is that associating with a Vaisnava, chanting the holy name of the Lord and offering obeisances to the tulasi plant or a Vaisnava all lead one to become a transcendental devotee who is completely cleansed of all material contamination. According to external vision, Haridasa Thakura belonged to a Mohammedan family. Nevertheless, because he engaged himself in performing the yajna of chanting the Hare Krsna maha-mantra, he became a regularly initiated brahmana. <CENTER> As stated in Srimad-Bhagavatam (3.33.6): yan-namadheya-sravananukirtanad yat-prahvanad yat-smaranad api kvacit svado 'pi sadyah savanaya kalpate kutah punas te bhagavan nu darsanat </CENTER>Even if a devotee comes from a family of dog-eaters, if he surrenders to the personality of Godhead he immediately becomes a qualified brahmana and is immediately fit to perform yajna, whereas a person born in a family of brahmanas has to wait until completing the reformatory processes before he may be called samskrta, purified. Raghunatha dasa, who was the son of Hiranya Majumadara and was later to become Raghunatha dasa Gosvami, when he was a young boy engaged in study. He made time to to see Haridasa Thakura daily. Naturally Haridasa Thakura was merciful toward him, and because of the merciful benediction of this Vaisnava, he later attained the shelter of Sri Caitanya Mahaprabhu's lotus feet. While Haridasa Thakura was staying under the care of Advaita Acarya, he was afraid of the behavior of society in Santipura, Navadvipa, which was full of exceedingly aristocratic brahmanas, ksatriyas and vaisyas. Haridasa Thakura was born in a Mohammedan family and was later recognized as a great Vaisnava, but nevertheless the brahmanas were very critical of him. Thus Haridasa Thakura was afraid that Advaita Acarya would be put into some difficulty because of His familiarity with Haridasa Thakura. Sri Advaita Acarya treated Haridasa Thakura as a most elevated Vaisnava, but others, like Ramacandra Khan, were envious of Haridasa Thakura. Of course, we have to follow in the footsteps of Advaita Acarya, not caring for people like Ramacandra Khan. At present, many Vaisnavas are coming from among the Europeans and Americans, and although a man like Ramacandra Khan is always envious of such Vaisnavas, one should follow in the footsteps of Sri Advaita Acarya by treating all of them as Vaisnavas. Although they are not as exalted as Haridasa Thakura, such Americans and Europeans, having accepted the principles of Vaisnava philosophy and behavior, should never be excluded from Vaisnava society. <CENTER> The Passing of Haridasa Thakura </CENTER>Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya has said; "Brahma Haridasa Thakura gave up his body with the consent of Sri Caitanya Mahaprabhu, and the Lord Himself personally performed the funeral ceremony and carried the body to the sea. He personally entombed the body, covered it with sand, and erected a platform on the site. After taking bath in the sea, He personally begged prasada of Jagannatha from shopkeepers and distributed prasada to the assembled devotees." By using the words tomara avatara ("your incarnation"), Sri Caitanya Mahaprabhu confirms that Haridasa Thakura is the incarnation of Lord Brahma. Srila Bhaktisiddhanta Sarasvati Thakura says that advanced devotees help the Supreme Personality of Godhead in His mission and that such devotees or personal associates incarnate by the will of the Supreme Lord. The Supreme Lord incarnates by His own will, and, by His will, competent devotees also incarnate to help Him in His mission. Haridasa Thakura is thus the incarnation of Lord Brahma, and other devotees are likewise incarnations who help in the prosecution of the Lord's mission. As He described the transcendental attributes of Haridasa Thakura, Sri Caitanya Mahaprabhu seemed to possess five mouths. The more He described, the more His great happiness increased. Sri Caitanya Mahaprabhu bathed the body of Haridasa Thakura in the sea and then declared, "From this day on, this sea has become a great pilgrimage site." Sri Caitanya Mahaprabhu gave this benediction: "Anyone who has seen the festival of Sri Haridasa Thakura's passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridasa Thakura and anyone who has joined this festival to partake of the prasada will achieve the favor of Krsna very soon. There is such wonderful power in seeing Haridasa Thakura. At Purusottama-ksetra, or Jagannatha Puri, there is a temple of Tota-gopinatha. If one goes from there to the sea, he can discover the tomb of Haridasa Thakura still existing. Every year on the date of Ananta-caturdasi there is a festival to commemorate the passing away of Haridasa Thakura. At the same place, three Deities of Nityananda, Krsna Caitanya and Advaita Prabhu were established about one hundred years ago. A gentleman named Bhramaravara from Kendrapada in the province of Orissa contributed funds to establish these Deities in the temple. The management of the temple was under the Tota-gopinatha gosvamis. This temple was later sold to someone else, and this party is now maintaining the seva-puja of the temple. Near this temple and the tomb of Haridasa Thakura, Srila Bhaktivinoda Thakura constructed a small house, called Bhakti-kuti. In the Bengali year 1329 (A.D. 1922), Purusottama-matha, a branch of the Gaudiya Matha, was established there. in the Bhakti-ratnakara it is stated: Haridasa Thakura is mentioned here as the most learned scholar, parama-vidvan. Actually, the most important science to know is the science of getting out of the clutches of material existence. Anyone who knows this science must be considered the greatest learned person. Anyone who knows the temporary situation of this material world and is expert in achieving a permanent situation in the spiritual world, who knows that the Supreme Personality of Godhead is beyond the jurisdiction of our experimental knowledge, is understood to be the most learned scholar. Haridasa Thakura knew this science perfectly. Therefore, he is described in this connection as parama-vidvan. He personally preached the importance of chanting the Hare Krsna maha-mantra, which is approved by the revealed scriptures. <CENTER> As stated in the Srimad-Bhagavatam (7.5.24): iti pumsarpita visnau bhaktis cen nava-laksana kriyeta bhagavaty addha tan manye dhitam uttamam </CENTER>There are nine different processes of devotional service to Krsna, the most important being sravanam kirtanam--hearing and chanting. Haridasa Thakura knew this science very well, and he can therefore be called, technically, sarva-sastradhiti. Anyone who has learned the essence of all the Vedic scripture is to be known as a first-class educated person, with full knowledge of all sastra. After the passing away of Haridasa Thakura, the Lord Himself took his body on His lap, and He danced with it in great ecstasy. <CENTER>Nama Acharya Srila Haridas Thakur Ki Jaya </CENTER>

Is Bhakti Predestined? by Abhijit Toley Question: Was it pre-destined when I was born that I would one day become associated with ISKCON and do all these spiritual activities? If yes, then why do we preach? Won't people destined to join ISKCON join it, and those not destined to join ISKCON not join it? If no, then does it mean that joining ISKCON is outside the influence of destiny? I had asked the following question to His Holiness Romapada Swami, and he has kindly responded. I have pasted his response below: Answer: Bhakti is supreme, causeless and fully independent - no material cause can either induce or impede bhakti from appearing in one's heart. Srila Visvanatha Cakravarthi Thakura analyses this as follows: if material pious deeds, suffering, blind fortune or any such material condition could guarantee or give rise to bhakti, then that material cause would be considered more powerful than bhakti - this is contradictory and cannot be true. It is therefore understood that bhakti is attained only by the mercy of bhaktas, who carry pure devotion for Krishna in their heart. In other words, bhakti (present in the heart of devotees) is the cause of bhakti. Lord Caitanya taught that a rare and fortunate soul achieves the seed of bhakti through the mercy of a pure devotee. brahmanda bhramite kona bhagyavan jiva, guru-krishna-prasade paya bhakti-lata-bija "According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, such a person receives the seed of the creeper of devotional service." (Cc Madhya 19.151) Devotional service is thus not predestined. It is by the causeless mercy of devotees that one attains the opportunity for pure devotional service and to revive one's forgotten relationship with the Supreme Lord. Therefore the pure devotees of the Lord move here and there out of great compassion, taking great troubles to create opportunities for people in general to render devotional service. Even upon receiving the mercy of the devotees, and getting the seed of this devotional creeper (bhakti-lata-bija), it is the choice of the living entity to take up the process of devotion. In other words, it is a matter of individual free will. At every point, the conditioned living entity has full freedom of choice to turn his misdirected attention back to the Supreme Lord or not - otherwise there would be no meaning to the term freewill at all. Thus, it is only by the causeless mercy of devotees, when received and accepted by a conditioned living entity by proper use of their free will, results in their taking up pure devotional service. It is sometimes seen that certain individuals take to the process of devotional service very quickly and effortlessly, upon coming in contact with devotees - just like dry wood catching fire. In such cases, it can be understood that they are continuing or resuming their spiritual progress from a previous life. One who takes up the path of spiritual realization, or devotional service, but does not achieve complete success in this lifetime is given a further chance in the next life - this is confirmed by Krishna in BG 6.41-44. The Lord arranges in the lives of such persons an environment or an opportunity that is conducive to once again take up the process from where they left. But even in such a case, it is not quite a matter of pre-destination - the individual still has the full freedom to choose or reject the opportunity given to them, to misuse or to properly utilize it. Also, Krishna is fully independent, and so is Bhakti devi - thus, it cannot be expected that bhakti is obliged to appear because of one's previous devotional practices. Srila Prabhupada explains how the transcendental system of devotional service is fully independent -- it may or may not develop in a particular person even after he undergoes all the detailed formulas. Similarly, the association of devotees is also free from material causes. One may be fortunate to have it, or one may not have it even after thousands of endeavors. Thus, freedom is the main pivot in all spheres of devotional service. (Cf. SB 1.6.37 p) By sincerely surrendering to the Lord through the transparent medium of the spiritual master, we can hope to attract His causeless mercy.

<TABLE class="Panel ViewArticlePanel"><TBODY><TR><TD class=Heading colSpan=2> Tattva Sutra </TD></TR><TR><TD class=Details><HR align=center width="100%" SIZE=1>By Srila Bhaktivinoda Thakur </TD></TR><TR><TD> Tattva Prakaranam Text 1 ekah paro nanyah Sri Krishna is one without a second: He is the Supreme Personality of Godhead. Text 2 agunopi sarvasaktirameyatvat Although transcendental to material qualities, Sri Krishna, the Supreme Personality of Godhead, possesses expansive, immense potencies inconceivable to mundane perception. Text 3 viruddha-samanyam tasminnacitram Innumerable contradictory qualities simultaneously existing in Sri Krishna is nothing uncommon or wonderful. Text 4 sa saccidanando jnanagamyo bhakti visayatvat The Supreme Personality of Godhead Sri Krishna, whose form is eternal, fully conscious and blissful, is not perceivable by mundane faculties but can be realized only by transcendental unalloyed devotional service. Text 5 sa ca satyo nityo 'nadirananto desa-kalaparicchedat The Supreme Personality of Godhead Sri Krishna is the Supreme Absolute Truth, beyond the influence of time and space. Text 6 paropi cijjadabhyam vilasi visva-siddheh Although transcendental to matter and spirit, Sri Krishna expands through His diverse energies as the cosmic manifestation, consisting of both matter and spirit, for His pastimes. Text 7 tacchaktitastatvadhikyamiticcenna tadabhedat Sri Krishna's transcendental potency is not a separate principle, it is identical with Him. Text 8 kartapyavikarah svatantryat Sri Krishna being supremely independent, is never affected by His creation, although He is the cause of all causes. Text 9 sadaikarupah purnatvat Sri Krishna is the complete Absolute Truth. (The cosmic manifestation or annihilation does not change His fullness.) Text 10 karunyam tat kriya heturnanyadaptakamatvat Devoid of any material need and desire, Sri Krishna performs His transcendental activities only due to His causeless mercy. Cit Padartha Prakaranam Text 11 cetanah paranugatastadvidhivasyatvat The individual living entities are eternally subordinate to the Supreme Lord Sri Krishna and are subject to His rules. Text 12 tecanadhyanantah parasaktivisesatvat These individual souls are eternal (beginningless and endless being), part and parcels of (the jiva-sakti) of Sri Krishna. Text 13 cidananda svarupa api parato bhinna nityasatyatvabhavat Although constitutionally conscious and blissful, the living entities are certainly different from the supreme living entity Sri Krishna, who is the eternal Absolute Truth and Supreme Personality of Godhead. Text 14 tesam paratvam kecidaparebhedamitare tubhayam The seers of the truth have established three views regarding the living entity and the Supreme Lord, namely (a) oneness, (b) difference, and © simultaneous oneness and difference. Text 15 sarvesam samanjasyam satvika vijnanasya bhramatvabhavat pramana satbhavac ca There cannot be a mistake in the scientific evidence of transcendental revelation. So, all these (three) views are in complete agreement. Text 16 vicararagau cetana dharmau svarupa pravrtti bhavat The constitutional nature and character of the living entity is (transcendental) knowledge and love. Text 17 pare 'nurakti svabhaviki sreyaskarica itaresaupadhiki duhkhapradhac ca Love of Godhead is the natural and auspicious function of the living entity. When that love is directed toward objects of material existence it becomes the source of all miseries. Text 18 upadhikrta hi klesah Miseries arise from attachments to material existence. Text 19 anartha-nivrttir muktih svapada-prapakatvat Cessation of unwanted miseries brings one to the platform of liberation where the constitutional position (as servant of Krishna) is realized. Text 20 jivanam itaranurakti heturisvara karunyam tata eva tesam svatantrya siddheh The material attachments of the living entities result from their minute independence, awarded to them by the mercy of Sri Krishna, the Supreme Personality of Godhead. Acit Padartha Prakaranam Text 21 maya-saktiracidgunavati paravarakarya rupac ca The external energy of the Supreme Personality of Godhead Sri Krishna is endowed with material qualities whose transformation results in the evolution of many details of this unlimited cosmic manifestation. Text 22 jadatvat krtisunya cetana prerita bhavati sajnjavavat Matter being unconscious, cannot act by itself. When activated by consciousness (spirit) it begins to work. Text 23 sa parananuraktanam karavadhehati bandhanarupa Those living entities who are averse to Sri Krishna, the Supreme Personality of Godhead, are imprisoned in variegated bodies by the external energy, maya. Text 24 anadirananta ca paramesvara saktitatvat The external energy is without beginning or end because it is the divine energy of the Supreme Lord Sri Krishna. Text 25 kalenarthantaram baddhanam prakrti sambandha-rupatvat Time is a form of relation between the conditioned souls and the external energy. Text 26 saivadhisthanarupini desa samjnita The external energy constitutes the accommodation, which is known as space. Text 27 jade baddhasyananda bhramo vaikuntha bhramascasangat Conditioned by matter, the living entity mistakes sense gratification as bliss and material existence as the transcendental abode due to association with matter. Text 28 vivekena tato vimuktih To become free from these delusions one should discriminate by transcendental knowledge of the Absolute Truth. Text 29 na ca prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvat The spiritual world is transcendental - beyond mundane sensual perception. Text 30 indriyani tadvisayastajjata bhavas ca manasasaha prakrtascid-upadhitvajjanyatvac ca The mundane senses, sense objects, the feelings derived from their contact, and the mind -- all these are 'material' in existence, due to the conditioned state of the living entities. Sambandha Prakaranam Text 31 bhaktih purnanuraktih pare Bhakti is unalloyed full attachment to Krishna, the transcendental Lord. Text 32 tasyah svarupam phalamupayasceti According to the situation of the living entities (i.e. conditioned or liberated) devotional service is also understood to be in two stages (phala: end, fruition. upaya: means, regulative). Text 33 phalabhakte nanyadangamekatvat svatasiddhatvac ca Spontaneous love of God is independent, unalloyed and constitutionally the nature of the living entity and therefore does not have any other limbs. Text 34 upayabhakteh paranusilanam pratyaharascangah Cultivation of favorable devotion and retraction from sense gratificatory activities are the two limbs of regulated devotion. Text 35 sravana kirtanadini paranusilanopayogitvat tat pratyangani The nine processes of devotional service, beginning with hearing and chanting, are the means by which one can develop such favorable devotional love for Krishna. Text 36 deharatham manah sarathi mindriya haya mastikyajnanena yuktavairanyena ca visayamargarcanai nivartayedesa eva pratyaharah The body is the chariot. The mind is the charioteer, the senses are the horses. Driving this chariot back home (toward Krishna consciousness) from the path of sense gratification by the help of transcendental knowledge and proper engagement of everything i n devotional service is known as pratyahara (retraction). Text 37 jnananmuktih jnanadbandhas ca Transcendental knowledge is the cause of liberation and mundane materialistic knowledge is the cause of bondage. Text 38 vairagyanmuktih vairagyat bandhas ca Engagement of everything in Krishna's service is the cause of liberation and pseudo-renunciation is the cause of bondage. Text 39 pratyaharasampatteh parabhaktyasiddhavapi nadhah patanam If one is not fully free from sense gratification, the cultivation of devotional practices will not award transcendental love for Krishna, although there will be no downfall. Text 40 pratyaharasamrddhya sadhanam bhavastayaiva bhavat prema To the extent of freedom from sense gratification, one can perform pure regulated devotional service, which turns into 'bhava' bhakti which will ultimately bloom into love for Krishna. Siddhanta Prakaranam Text 41 jnanasuryasyehi rasmayah sastrani Revealed scriptures are the rays of transcendental knowledge. Text 42 sastramaksamesu valiyo vivekinam naitattanmula prapteh Rules and regulations are for regulating the ignorant conditioned souls; those who have attained their constitutional awareness are not limited by such conditions. Text 43 bhakteyna sastram tadvidherjnanavirodhitvat Unalloyed devotees of Sri Krishna are not to be limited by the conditions of scriptural rules because their activities are based on spontaneous attachment which is transcendental to rules and regulations. Text 44 bhaktau na varnasramavidhih sa tasyajnanaparatvat Self-realized devotees of Krishna, due to attainment of knowledge of their constitutional position, are beyond the codes of varnasrama. Text 45 ajnahitartham grahyam karma na virodhi A selfless performance of activities for the welfare of ignorant people doesn't create impediment in devotion. Text 46 yathadhikaramavasthitirnoparyadhastvat One should perform devotional service according to one's acquired nature and qualifications. Text 47 kamyetarabhaktirnasasta cittaviksepatvadanitya phalatvac ca The original affinity of the living entities for Sri Krishna, when degraded and misdirected toward others results in bewilderment of consciousness and material attainments. Text 48 pratyaksanumanabhyam bhagavata siddhanta eva gariyan vijnanamayatvat sarva siddhantasrayatvac ca Among realized knowledge and inference pertaining to the conclusion of it, Srimad-Bhagavatam is the highest because it is transcendentally scientific and is the shelter of all conclusions. Text 49 caitanyasya sarvacharyasyavirbhave na gurvantaram Lord Sri Chaitanya, who has manifested as a universal acharya, makes other preceptors non-existent. (In the absoluteness of the teachings of Lord Chaitanya, other acharyas are absolved.) Text 50 pare purnanurakti ritaresu tulya jade yukta vairagyanceti saragrahi matam Unalloyed love toward Sri Krishna, compassionate affection toward others and dovetailing everything in the material existence in the service of Krishna, constitute the cream of religious principles as far as the essence-seeking transcendentalists are concerned. </TD></TR></TBODY></TABLE>

siddhantabaliya cite na kara alasa iha ha-ite krsne lage sudrdha manasa “A sincere student should not neglect the discussion of such (scriptural) conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Sri Krishna.”<O:P (Chaitanya Charitamrita Adi, 2.117) I'm tring to understand, but with my teeny material intelligence, and this is not at all adviseable by the great spiritual and scrpitural authorities in our Vaisnava line. To whom do we turn for shelter in order to get a clear, clean and crisp answer about our original descent into this material world? Can something so axiomatic, primordial and quitessential about the nature of our existence (How the hell did we get here in the first place, bro?) (1+1=3?) be left to mere conjecture, speculation and surmise? There's gotta be a better way! How about approaching someone who actually knows the truth, the whole truth and nothing but the truth?

The Dilemmna of Mixed Motivations Thomas O'Dea: "The movement starts with single-minded and unqualified devotion to the leader and to his or her teachings. The followers are willing to make great sacrifice to further the cause, and they willingly subordinate their own needs and desire for the sake of group goals. However, with the development of a stable institutional structure, the desire to occupy the more creative, responsible, and prestigious positions can stimulate jealousies and personality conflicts. Concerns about personal security within the organization may cause members to lose sight of the group’s primary goals. Mixed motivation occurs when a secondary concern or motivation comes to overshadow the original goals and teachings of the leader. Conventions of clergy sometimes debate pension plans and insurance programs more heatedly than statements of mission. This is a dilemma because the institution must in fact provide for the economic security and well-being of its full-time people (and others)."

Digging for "oil"...... in the Vedabase Message To The Leaders Of IRAN Prabhupäda: Well, scientific advancement, all this nonsense you can say. Just like Iran. God has given the oil underneath the ground, you are so proud. But if God would not give you the oil, then you starve in the desert. Then talk of improvement, nonsense. You're dependent on the oil. That is given by God. By God's grace, you have got some stock of oil, and there is good demand of oil. Then you are proud of making advancement. You are depending on the oil. The oil is supplied by God. You're dependent. Where is your independence? When the oil is finished, then your all pride is finished. Where is your independence? -August 1976 Tehran, IRAN Ocean of Oil Prabhupäda: Yes. In this universe only Brahmä has got four hands. Nobody within this universe. And Visnu also. In this brahmäëòa, in this universe, there is a planet where the ocean is of milk. Here, just like salted water. There are many oceans. Ocean of oil, ocean of ghee, ocean of milk. The ocean of oil, you have got experience in this planet. Within the earth you are getting some... Your civilization depending, your motor car civilization is depending on that ocean of oil.You are getting oil and lavishly spending it. Stock is supplied by God. Your material advancement will be finished if the stock is not supplied by the Lord. So these foolish men, they do not know. They think that "Without God we can live." Who has created the ocean of petroleum within the earth? Is it possible for human being? (laughter) -1969 N.Y April This contemporary civilization is so proud of its independence, but actually it is so much dependent on oil. If the oil supply is stopped, then what will these rascal scientists do? They cannot do anything. Let them try to manufacture oil in their test tubes, enough oil to run their civilization on. BTG 1974 Ugra-karma, horrible work Srila Prabhupäda: The Western civilization is a nasty civilization, artificially increasing the necessities of life. For example,take the electric light. The electric light requires a generator, and to run the generator you need petroleum. As soon as the petroleum supply is stopped, everything will stop. But to get petroleum you have to painstakingly search it out and bore deep into the earth, sometimes in the middle of the ocean. This is ugra-karma, horrible work. The same purpose can be served by growing some castor seeds, pressing out the oil, and putting the oil into a pot with a wick. We admit that you have improved the lighting system with electricity, but to improve from the castor-oil lamp to the electric lamp you have to work very hard. You have to go to the middle of the ocean and drill and then draw out the petroleum, and in this way the real goal of your life is missed. You are in a precarious position, constantly dying and taking birth in various species of life. How to get free of this cycle of birth and death—this is your problem. And this problem is meant to be solved in the human life. You have advanced intelligence for self-realization, but instead of using your advanced intelligence for self-realization, you are utilizing it to improve from the castor-oil lamp to the electric lamp. That's all. Kulasekhara däsa: People would say that your suggestion is impractical. Besides, electricity does many other things besides produce light. Most of our modern comforts depend more or less on electricity. Srila Prabhupäda: In this life you may be living very comfortably, but in the next life you might become a dog.-BTG 1981 Vishnujana Swami: We're given a hint here into the nature of spiritual love. That even the dress of the spiritual body is of the nature of ever-increasing ecstasy for the Supreme Lord. Radharani is seated in the swing there with Krishna, and it's described that Her dress is not made of cotton, it's not made of silk, it's not made of oil, like the modern, today all these fabrics are made from oil, isn't it? They take oil and they turn in into dacron and this ron and that ron, you see, so it's not oil, it's not cotton, it's not this, it's not that, what is it? Her dress in made of ever-increasing love for Krishna. Now just imagine—what is the spiritual world. You see, that we cannot imagine, we're always used to making things out of dull matter, but in the spiritual world things are made out of ever-increasing ecstasy. So we're given a little hint.- Visnujana Swami purport to Radhe Jaya Jaya Madhava Dayite Formerly there was barter exchange. That was very good thing. Still in Indian villages, the remote villages, there is barter.Yes. He has produced some grains, paddy. He will bring to the storekeeper. And the storekeeper will take, "For so much oil, you have to give me so much paddy." So he will weigh and keep it and give him oil. So he will arrange to sell the paddy. But for the villagers, he brings the paddy and he takes. They require little salt, little oil, some spices. That's all.Otherwise they have got their own thing. They have got däl, their rice, wheat, everything. They have produced. In this way, still there are, Indian villages. There is no question of scarcity. Bhagavän: The easiest way to manage, then, is to have everything more or less in small villages. Prabhupäda: Yes, that was Gandhi's philosophy, village organization. These people, they are attracting villagers to work in the factory, and they are exploiting them. Instead of producing food, they are attracted by so-called high salaries, to the factory, and they are producing bolts and nuts, motor parts. But food is produced somewhere else. But the food producers, they are working in the factory. Therefore scarcity of foodstuff. But this factory owner, he has got more money. He doesn't care. The poor public, they are suffering.Our philosophy is that you produce your food anywhere. You stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare Krsna. That's all. This is our philosophy. Make your life successful. By becoming Krsna conscious, you become free from all these troubles of material condition. This is our education. Don't be after these motorcars,television, and all nonsense things, sporting, wine, women. Don't be after these. Simply eat sufficiently, keep your health nicely, chant Hare Krsna, realize Krsna, and go back to home. This is our philosophy. Satsvarüpa: But sometimes, because this materialistic society is so far advanced, you say we cannot actually hope to change it. Prabhupäda: No, no. That is a fact. We cannot hope to change. But we request everyone to chant Hare Krsna. Yogeçvara: In their factory or wherever they are. Prabhupäda: Yes. Because it is very difficult to close the factory. That is not possible. So whatever you have done, it is all right. But you chant Hare Krsna. Then things will be adjusted. May 1974 Rome [url="http://www.vrindavan-dham.com/download/prabhupada_2_s.jpg"]

<TABLE cellSpacing=0 cellPadding=0 width=629 border=0><TBODY><TR><TD colSpan=3>The secret of Vanuatu's happiness </TD></TR><TR><TD vAlign=top width=416><!-- S BO --> <!-- S IBYL --><TABLE cellSpacing=0 cellPadding=0 width=466 border=0><TBODY><TR><TD vAlign=bottom>By Huw Cordey BBC, South Pacific </TD></TR></TBODY></TABLE> <!-- E IBYL --> The South Pacific country of Vanuatu has been voted the happiest place in the world so what makes its inhabitants such a happy lot? <!-- S IIMA --><TABLE cellSpacing=0 cellPadding=0 width=226 align=right border=0><TBODY><TR><TD> Not having to worry about money - the secret of Jean Pierre's happiness (photo: James Mair) </TD></TR></TBODY></TABLE><!-- E IIMA --> Jean Pierre John is living the dream. That popular fantasy of owning one's own island, complete with swaying coconut palms, coral sea and tropical forest, is his for real. On the island called Metoma, in the far north of Vanuatu, Jean Pierre can look around and truly say that he is master of all he surveys. This single fact would put Jean Pierre in an exclusive club, you would think, one made up of billionaire businessmen, royalty and rock stars. But Jean Pierre is none of these things. In fact, he could not be more different. On Metoma, Jean Pierre and his family live in thatched huts. They have no electricity or running water, no radio or television, and their only mode of transport is a rowing boat, which pretty much limits them to trips to the neighbouring island. On top of that, they have little money and few opportunities to make any. No money?! Suddenly their island life does not sound all that glamorous. But here's the thing, the Johns really are happy. This may sound surprising but living on their island they want for nothing. Local produce All the family's food comes from on or around Metoma. Coconuts, yam, and manioc - their staple diet - are all grown on the island and then, of course, there is a sea full of fish to harvest. <!-- S IIMA --><TABLE cellSpacing=0 cellPadding=0 width=203 align=right border=0><TBODY><TR><TD> </TD></TR></TBODY></TABLE><!-- E IIMA --> And if fish protein gets boring, there is always the occasional fruit bat, from a colony that roosts on the island. Indeed, food is so easy to gather that the family appears to have a lot of relaxation time. When the Johns do have money - perhaps when they sell one of the few cows they own - they will buy soap powder and kerosene for their lamps. But if not, they are just as happy to make do with island solutions - sticks which can be crushed to make soap and coconut oil in place of kerosene. Some useful items are even washed up onto their island - buoys from boats are cut in half to make bowls and old fishing nets are recycled as hammocks. It may sound like a Robinson Crusoe existence, and in many ways it is, but the Johns are not castaways. They live on Metoma out of choice. It is not as if they have not experienced some of the trappings of a more modern world. <!-- S IIMA --><TABLE cellSpacing=0 cellPadding=0 width=226 align=right border=0><TBODY><TR><TD> The Johns are the real McCoy: one happy family (photo: James Mair) </TD></TR></TBODY></TABLE><!-- E IIMA --> Jean Pierre grew up on one of Vanuatu's larger islands and still makes the occasional visit. His eldest son, Joe, even went to school in the nation's capital. In fact Joe, a very easy-going 28-year-old, had recently returned to Metoma to live full time and he told me that the only thing he missed was hip hop music, but that it was a small price to pay for living on the island. No money worries Jean Pierre had not heard that Vanuatu had been voted happiest country in the world but, when I told him, he nodded in a knowingly happy sort of way. So what is his secret of happiness? "Not having to worry about money," he immediately replies, while picking his nose in an uninhibited way. If you asked the same question in the UK, you would probably get the same response. The only difference is that, in Jean Pierre's case, it means not needing any money, rather than having bundles of it. We can all repeat the mantra "money can't buy you happiness" until we are blue in the face, but deep down, how many of us in the West really believe it to be true? But I can see that Jean Pierre's happiness is more than just a question of money. It also comes from having his family around him, and there is undoubtedly an enormous respect between them. Absence of materialism His children - and this includes those of adult age - do anything their father asks, not out of coercion but because they genuinely want to please. Forget the Waltons, the Johns are the real McCoy: one happy family. While talking to Jean Pierre, I find myself wondering whether he is the most contented person I have ever met. But he is keen to know whether I am having a good time on his island too. Every day he asks me if I am happy. When I tell him things are great, his eyes light up and he replies in pidgin, "Oh, tenkyu tumas." Whether happiness can truly be measured is a debatable point, but there is no doubt that Metoma - or indeed Vanuatu as a whole - has the ingredients to encourage a greater sense of happiness. The twin pillars of a classically happy life - strong family ties and a general absence of materialism - are common throughout this island nation. The simple things in life, it seems, really do make you happy. </TD></TR></TBODY></TABLE>

Baby Steps Towards Krishna Originally uploaded by Nanda Sunu In his purport to the Hare Krishna maha mantra Srila Prabhupada has compared chanting the the holy names to genuine crying by a baby for its mother. It is interesting how much our relationship with Krishna can be compared in so many ways to the relationship between mother and child. Mother and Child My sister Kisori gave birth to her first son (Holden) 2 months ago. It is very interesting to see how the total dependence of him on her brings such a deep feeling of love and care. Holden is just learning how to make sounds and it makes Kisori so happy. His little gurgling noises don't make any sense, but his innocence and effort to communicate makes it so special. Sometimes as devotees we read about purity, pure chanting, and the mood of full surrender and it seems so far away, it seems so unreachable. It sometimes seems so far away that we don't really try to get there, we don't put in the necessary intensity to make it a reality. By looking at the example of a small child and its mother we can see that actually it is very simple. As aspiring devotees our sincere attempts are much like the gurgling of a baby, they are not of much use in themselves, but they attract the love of Krishna. Krishna is not in need of anything from us, just in the same way that a mother is not in need of anything from her child, but Krishna just wants us to show our love for him. A mother will look after her son whether he reciprocates or not, but if he does reciprocate it brings so much happiness, if he does reciprocate the love deepens and becomes more special, and in turn the mother will offer more love back. This is the process of bhakti. Krishna is providing even for the animals who offer no worship to him, so Krishna will surely provide our necessities also, all he asks is that we reciprocate with love. posted by Nanda Sunu dasa

<!-- </hs:element16> --><!-- <hs:element20> --> <!-- </hs:element20> --><!-- <hs:element21> --> Srila Prabhupada's Middle East Preaching Program . (1978 - 1984) . (ISKCON Middle East logo and stamp designed by Tribhuvanatha Prabhu) _ <!-- </hs:element3> --><!-- <hs:element4> --> In early 1978, Tribhuvanatha Prabhu gathered together a small group of devotees with the aim of spreading Krishna consciousness in the Middle East for the pleasure of Srila Prabhupada. The group traveled overland from London to Beirut, where 5,000 Arabic Bhagavad-gitas and thousands of Arabic Isopanisads were distributed in the midst of civil war. Some devotees were imprisoned by the PLO, risking limes and limb, but were eventually released. Over the next four-and-a-half years, books were distributed and programs were held in Lebanon, Jordan, Syria, Egypt, Kuwait, Bahrain, United Arab Emirates and the Sultanate of Oman. Eventually a preaching center was established in Cairo (see photos below), where a dedicated congregation was gradually cultivated over the years. Some prominent members of Egyptian society (including a well-known journalist, yoga teacher, and movie star) attended classes regularly, and a core group of serious followers took up the chanting of Hare Krishna on a daily basis. A number of devotees came and went over the years, and the program met with both success and failure. Nonetheless, Srila Prabhupada's books were distributed in the thousands and many Islamic people received prasadam and chanted the holy names of Krishna. Despite the risks involved, the devotees there took great comfort in remembering Srila Prabhupada's words (from a lecture at London's Conway Hall in 1969): "Since we have started this movement in the Western countries, Europeans, Americans, Africans, Egyptians, and Japanese are all chanting. There is no difficulty. They are chanting very gladly and they are getting the results. What is the difficulty?" (Science of Self-Realization, Chapter 5) <!-- </hs:element4> --><!-- <hs:element5> --> Bhakta Moustafa (sincere local devotee) <!-- </hs:element5> --><!-- <hs:element6> --> Bhakta Ahmed in daily meditation on the Holy Names of Krishna <!-- </hs:element6> --><!-- <hs:element11> --> <!-- </hs:element11> --><!-- <hs:element12> --> Distributing prasadam at American University Campus (student newspaper photo) <!-- </hs:element12> --><!-- <hs:element16> --> Egypt was the first country in which Srila Prabhupada set foot outside India en route to America. He stopped in Port Said in 1965, and visited the town with the captain of the Jaladuta steamship. Therefore it was Srila Prabhupada himself who first initiated the preaching of Krishna consciousness in Egypt and the Middle East. He obviously struck a great interest in spreading Lord Caitanya's transcendental message here, despite the obviously unsurmountable challenges during wartime and yet he vowed that Lord Caitanya Himself would deliver these souls back home, back to Godhead, no matter what. It was only "a question of time" in Srila Prabhupada's mind. There were many harrowing stories which occurred during these wonderful sankirtana pastimes in the flegling years begn in the very ealy 70's, and they will be published one by one in the future. But in the end, our legal and registered society ISKCON, with sole intention to win over the hearts and minds of the local Egyptian inhabitants -- especially in the poorest areas of Cairo and the ruthless campaign to cripple the simplest and most defenseless population was finally and compassionately accepted and encouraged by all the appropriate governmental agencies, and was eventually sanctioned and eagerly promoted by the various local authoities who risked their lives to ensure that the madness finally stopped. Somehow a new task force was gradually created (which took many years), but which eventually and finally saw the outcastes and devotees treated respectually and finally not opposed as aggressors and enemies. This, in itself, was truly a function and blessing of our dearmost spiritural master, Srila Prabhupada, and His beloved, Sri Giridharilal, all of Whom provided undying, selfless protection to the devotees, and transcendental impetus to Prabhupada's international and unprecedented preaching efforts worldwide. <!-- </hs:element21> --><!-- <hs:element22> --> Famous Egyptian journalist reading Arabic Bhagavad-gita As It Is <!-- </hs:element30> --><!-- <hs:element31> --> Bhakta Mohammed daily absorbed in chanting Hare Krishna <!-- </hs:element33> --><!-- <hs:element36> --> <!-- </hs:element36> --><!-- <hs:element24> --> Students enjoying prasadam<!-- </hs:element24> --><!-- <hs:element13> --><!-- </hs:element13> --><!-- <hs:element37> --><!-- </hs:element37> --><!-- <hs:element40> --><!-- </hs:element40> --><!-- <hs:realtracker> --></NOSCRIPT><!-- </hs:realtracker> -->

On the Dvadasi morning at the appropriate time after sunrise with a knock-out breakfast (breaking your fast from grains and beans) with kichari, pasta or a bowl full of gulabjamums???

:pray: :pray: :pray: :pray: :pray: :pray: :pray: O Lord Narasimha, I take shelter of You, please save me at every step!