"Planet ISKCON" - 40 new articles
Japa Group: We Should Take Full Advantage
I was thinking this today before chanting Japa....we have the knowledge how to chant properly and we know about the offenses and how to avoid inattention - the next step we must take is to put this knowledge into practise and to take a step towards the Lord.....to show Him we are serious about knowing Him and having a relationship with Him through the Holy names. In the end it's all up to us - to take that step towards the Lord and to chant with great attention and avoid the offenses. We have this extremely rare chance to chant the Holy names, this is our greatest fortune and we should take full advantage to chant the Holy names properly with devotion.  • Email to a friend • Related •  •ISKCON Melbourne, AU: March Seminar Series Detailed ScheduleHere is the detailed schedule for Atul Krishna Prabhu's March seminar series. I am linking you to download of it here. There may be some minor changes because we have not been invited to chant in the Moomba Parade this year. Bhakta says this year's organisers want to try 'something new': no Chinese Dragon and no Hare Krishnas. What do they say? Absence makes the heart grow fonder? However, there is a chance we will do Harinama Sankirtana after the Parade.
ISKCON MELBOURNE VTE TEACHER TRAINING COURSE 1 DETAILED COURSE SCHEDULE: MARCH 4 - 13, 2010 Thursday 4 Inauguration ceremony 1:00 pm Lesson 1 Introduction/ Overview / Expectations / Norms 7:00 - 9:00 pm Friday 5 Lesson 2 Knowledge, Skills & Values & Facilitation Styles 7:00 - 9:00 pm Saturday 6 Lesson 3 Speaking Skills (Workshop 1) 10:30 am – 1:00 pm Lesson 4 Speaking Skills (Workshop 2) Lunch Prasadam 3:00 – 6:00 pm Lessons 8 Empathic Listening Lesson 5 Positive and Negative Learning Experiences Sunday 7 Lesson 6 Facilitation Skills 10:00 am – 1:30 pm Lesson 7 Facilitation Workshops Lunch Prasadam Lesson 10 Effective Use of Learning Resources 3:00 – 4:30 pm Monday 8 Scheduled classes may be held today to free up the timetable Tuesday 9 Lesson 11 Aims 7:00 - 9:00 pm Wednesday 10 7:00 - 9:00 pm Lesson 12 Objectives Thursday 11 Lesson 13 Assessment and Oral Feedback 7:00 - 9:00 pm Lesson 14 Presentation Preparation Friday 12 Presentation Preparation 7:00 - 9:00 pm Saturday 13 Presentations with Feedback (1) 10:30 am – 2:00 pm Presentations with Feedback (2) Presentations with Feedback (3) Lunch Prasadam Presentations with Feedback (4) 3:30 – 5:45 pm Lesson 15 Evaluation of Week & Awards ISKCON Melbourne MI Bhakti-sastri Teacher Training Course DETAILED COURSE SCHEDULE: MARCH 16 - 20, 2010 Tuesday 16 Aims of Sastric Study 7:00 - 9.30pm Lesson 1 Introduction / Overview / VTE Aims 60 mins Lesson 2 Aims & Needs 90 mins Thursday 17 Bhakti-sastri Course Overview 7:00 - 9.30pm Lesson 3 BS Course Overview & Materials 60 mins Lesson 4 Lesson Planning Workshop 90 mins Saturday 20 Bhakti-sastri Course Assessment 10.30am -1.30pm Lesson 5 Implicit Delivery & Ethics 75 mins Lesson 6 Bhakti-sastri Assessment 1 90 mins 3.30pm -6.30pm Lesson 7 Bhakti-sastri Assessment 2 90 mins Lesson 8 Car Park / Round up 75 mins • Email to a friend • Related • •Madhava Ghosh dasa, New Vrndavan, USA: Proposed Autism Diagnosis Changes Anger “Aspies” By Lindsey Tanner AP Medical Writer= CHICAGO (AP) — In the autism world, “Aspies” are sometimes seen as the elites, the ones who are socially awkward, yet academically gifted and who embrace their quirkiness. Now, many Aspies, a nickname for people with Asperger’s syndrome, are upset over a proposal they see as an attack on their identity. Under proposed changes to the most widely used diagnostic manual of mental illness, Asperger’s syndrome would no longer be a separate diagnosis. Instead, Asperger’s and other forms of autism would be lumped together in a single “autism spectrum disorders” category. Some parents say they’d welcome the change, thinking it would eliminate confusion over autism’s variations and perhaps lead to better educational services for affected kids. But opponents — mostly older teens and adults with Asperger’s — disagree. Liane Holliday Willey, a Michigan author and self-described Aspie whose daughter also has Asperger’s, fears Asperger’s kids will be stigmatized by the autism label — or will go undiagnosed and get no services at all. Grouping Aspies with people “who have language delays, need more self-care and have lower IQs, how in the world are we going to rise to what we can do?” Willey said. Rebecca Rubinstein, 23, a graduate student from Massapequa, N.Y., says she “vehemently” opposes the proposal and will think of herself as someone with Asperger’s no matter what. Autism and Asperger’s “mean such different things,” she said. Yes and no. Both are classified as neurodevelopmental disorders. Autism has long been considered a disorder that can range from mild to severe. Asperger’s symptoms can vary, but the condition is generally thought of as a mild form and since 1994 has had a separate category in psychiatrists’ diagnostic manual. Both autism and Asperger’s involve poor social skills, repetitive behavior or interests, and problems communicating. But unlike classic autism, Asperger’s does not typically involve delays in mental development or speech. The American Psychiatric Association’s proposed revisions, announced Wednesday, involve autism and several other conditions. The suggested autism changes are based on research advances since 1994 showing little difference between mild autism and Asperger’s. Evidence also suggests that doctors use the term loosely and disagree on what it means, according to psychiatrists urging the revisions. A new autism spectrum category recognizes that “the symptoms of these disorders represent a continuum from mild to severe, rather than being distinct disorders,” said Dr. Edwin Cook, a University of Illinois at Chicago autism researcher and member of the APA work group proposing the changes. The proposed revisions are posted online at http://www.DSM5.org for public comment, which will influence whether they are adopted. Publication of the updated manual is planned for May 2013. Dr. Mina Dulcan, child and adolescent psychiatry chief at Chicago’s Children’s Memorial Hospital, said Aspies’ opposition “is not really a medical question, it’s an identity question.” “It would be just like if you were a student at MIT. You might not want to be lumped with somebody in the community college,” said Dulcan who supports the diagnostic change. “One of the characteristics of people with Asperger’s is that they’re very resistant to change,” Dulcan added. The change “makes scientific sense. I’m sorry if it hurts people’s feelings,” she said. Harold Doherty, a New Brunswick lawyer whose 13-year-old son has severe autism, opposes the proposed change for a different reason. He says the public perception of autism is skewed by success stories — the high-functioning “brainiac” kids who thrive despite their disability. Doherty says people don’t want to think about children like his son, Conor, who will never be able to function on his own. The revision would only skew the perception further, leading doctors and researchers to focus more on mild forms, he said… Filed under: News, Ramblings or Whatever       • Email to a friend • Related • •Rupa Madhurya das, TX, USA: TKG Academy - Kindergarten Presentation - Thanksgiving Lunch 2/2TKG Academy hosted a lunch at Thanskgiving. This is a presentation from the Kindergarten students. • Email to a friend • Related • •ISKCON Toronto, Canada: Deity Darshan: Sunday February 14, 2010    H.H. Bhaktimarg Swami: Tuesday, February 16th, 2010Krishna Breaking!  • Email to a friend • Related • •ISKCON Toronto, Canada: Cake Decorating Classes March 7-28, 2010
 • Email to a friend • Related • •Akrura das, Gita Coaching: DEVOTEE MUTUAL COACHINGIn Mutual Coaching, each devotee acts as both the coach and the coachee (or client). The likely result is increased success in all areas of life.  • Email to a friend • Related • •ISKCON Melbourne, AU: Daily Class - Yamuna Lila MatajiSrimad Bhagavatam 11.17.45 - Become God's dog, not a servant of dog. • Email to a friend • Related • •Bharatavarsa.net: Bhakti Vikasa Swami: The benefit of the sankirtan movementDevotee (1): Prabhupada, when we're chanting on the street and the people walk by and hear us chant or we give them prasadam or they give a small donation, to what extent is the benefit they receive? They can go on walking by and hearing us chant. Prabhupada: The benefit is... Just like the bank sometimes gives you a box, "Whatever little money you save, put it in this." And when it is filled up, it becomes a big amount. Similarly, these people, abodha-jata, rascals, if they little appreciate, "Oh, these people are nice," that is one asset. This is called ajnata-sukrti, accumulation of the result of pious activities. And when one is fully pious, at that time, he can understand what is God. So we are helping them, by and by, to advance in the matter of understanding God. This is our propaganda. >>> Ref. VedaBase => Srimad-Bhagavatam 1.16.23 -- Hawaii, January 19, 1974 • Email to a friend • Related • •Bharatavarsa.net: Bhakti Vikasa Swami: Query from Sri Bhaktisiddhanta Vaibhava> Who are the two devotees being referred to here? It is figurative language, meaning "very few." • Email to a friend • Related • •Sita-pati dasa, AU: Kirtan Australia
This morning we finally unveiled the Kirtan Australia website. A huge thanks to Bhakticandrika, Vrajadhama, Prema Yogi, David Jorm and Nath0rn for the hours of work that they put into it. The core concept of Kirtan Australia is discoverability. We want to make it easy, at the first level, to discover what national kirtan tours are going on. One single place that you go to check who is coming when, and where, and what time. For this we will rely on visits to the site and the rss feed. Going down another level, we want to make it easy to find a regular on-going kirtan in your local area, wherever that may be. Conversely, we want to make it easy to publicise your regular kirtan circle or one-off event. For this we will rely on visits to the site, and email notifications. Going down another level, we want to make it easy to discover quality suppliers of instruments, especially exotic and imported instruments. And going down a further level from there, we want to make it easy to discover lessons and teachers to learn to lead or accompany kirtan. It's about creating community through connection, facilitated by "discoverability" - a function of sattva. Check out the site: Kirtan Australia. • Email to a friend • Related • •Gauranga Kishore das,USA: Simone Weil: Draft for a Statement of Human Obligation I just found this amazing piece written by Simone Weil. She is one of my favorite authors because she is talks seriously about political philosophy from a spiritual perspective. Below she offers a draft of what could be a counter to the Universal Declaration of Human rights, but rather than a declaration of rights she offers a "statement of obligations." I'll put something from her on rights vs obligations a little later. There's a lot that could be said about this little piece but for now I'll just put it up for you to read. Draft for a Statement of Human Obligation Profession of Faith There is a reality outside the world, that is to say, outside space and time, outside man's mental universe, outside any sphere whatsoever that is accessible to human faculties. Corresponding to this reality, at the centre of the human heart, is the longing for an absolute good, a longing which is always there and is never appeased by any object in this world. Another terrestrial manifestation of this reality lies in the absurd and insoluble contradictions which are always the terminus of human thought when it moves exclusively in this world. Just as the reality of this world is the sole foundation of facts, so that other reality is the sole foundation of good. That reality is the unique source of all the good that can exist in this world: that is to say, all beauty, all truth, all justice, all legitimacy, all order, and all human behaviour that is mindful of obligations. Those minds whose attention and love are turned towards that reality are the sole intermediary through which good can descend from there and come among men. Although it is beyond the reach of any human faculties, man has the power of turning his attention and love towards it. Nothing can ever justify the assumption that any man, whoever he may be, has been deprived of this power. It is a power which is only real in this world in so far as it is exercised. The sole condition for exercising it is consent. This act of consent may be expressed, or it may not be, even tacitly; it may not be clearly conscious, although it has really taken place in the soul. Very often it is verbally expressed although it has not in fact taken place. But whether expressed or not, the one condition suffices: that it shall in fact have taken place. To anyone who does actually consent to directing his attention and love beyond the world, towards the reality that exists outside the reach of all human faculties, it is given to succeed in doing so. In that case, sooner or later, there descends upon him a part of the good, which shines through him upon all that surrounds him. The combination of these two facts — the longing in the depth of the heart for absolute good, and the power, though only latent, of directing attention and love to a reality beyond the world and of receiving good from it — constitutes a link which attaches every man without exception to that other reality. Whoever recognizes that reality recognizes also that link. Because of it, he holds every human being without any exception as something sacred to which he is bound to show respect. This is the only possible motive for universal respect towards all human beings. Whatever formulation of belief or disbelief a man may choose to make, if his heart inclines him to feel this respect, then he in fact also recognizes a reality other than this world's reality. Whoever in fact does not feel this respect is alien to that other reality also. The reality of the world we live in is composed of variety. Unequal objects unequally solicit our attention. Certain people personally attract our attention, either through the hazard of circumstances or some chance affinity. For the lack of such circumstance or affinity other people remain unidentified. They escape our attention or, at the most, it only sees them as items of a collectivity. If our attention is entirely confined to this world it is entirely subject to the effect of these inequalities, which it is all the less able to resist because it is unaware of it. It is impossible to feel equal respect for things that are in fact unequal unless the respect is given to something that is identical in all of them. Men are unequal in all their relations with the things of this world, without exception. The only thing that is identical in all men is the presence of a link with the reality outside the world. All human beings are absolutely identical in so far as they can be thought of as consisting of a centre, which is an unquenchable desire for good, surrounded by an accretion of psychical and bodily matter. Only by really directing the attention beyond the world can there be real contact with this central and essential fact of human nature. Only an attention thus directed possesses the faculty, always identical in all cases, of irradiating with light any human being whatsoever. If anyone possesses this faculty, then his attention is in reality directed beyond the world, whether he is aware of it or not. The link which attaches the human being to the reality outside the world is, like the reality itself, beyond the reach of human faculties. The respect that it makes us feel as soon as it is recognized cannot be shown to us by evidence or testimony. This respect cannot, in this world, find any form of direct expression. But unless it is expressed it has no existence. There is a possibility of indirect expression for it. The respect inspired by the link between man and the reality alien to this world can make itself evident to that part of man which belongs to the reality of this world. The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need. The one possibility of indirect expression of respect for the human being is offered by men's needs, the needs of the soul and of the body, in this world. It is based upon the connection in human nature between the desire for good, which is the essence of man, and his sensibility. There is never any justification for doubting the existence in any man of this connection. Because of it, when a man's life is destroyed or damaged by some wound or privation of soul or body, which is due to other men's actions or negligence, it is not only his sensibility that suffers but also his aspiration towards the good. Therefore there has been sacrilege towards that which is sacred in him. On the other hand, there are cases where it is only a man's sensibility that is affected; for example, where his wound or privation is solely the result of the blind working of natural forces, or where he recognizes that the people who seem to be making him suffer are far from bearing him any ill will, but are acting solely in obedience to a necessity which he also acknowledges. The possibility of indirect expression of respect for the human being is the basis of obligation. Obligation is concerned with the needs in this world of the souls and bodies of human beings, whoever they may be. For each need there is a corresponding obligation; for each obligation a corresponding need. There is no other kind of obligation, so far as human affairs are concerned. If there seem to be others, they are either false or else it is only by error that they have not been classed among the obligations mentioned. Anyone whose attention and love are really directed towards the reality outside the world recognizes at the same time that he is bound, both in public and private life, by the single and permanent obligation to remedy, according to his responsibilities and to the extent of his power, all the privations of soul and body which are liable to destroy or damage the earthly life of any human being whatsoever. This obligation cannot legitimately be held to be limited by the insufficiency of power or the nature of the responsibilities until everything possible has been done to explain the necessity of the limitation to those who will suffer by it; the explanation must be completely truthful and must be such as to make it possible for them to acknowledge the necessity. No combination of circumstances ever cancels this obligation. If there are circumstances which seem to cancel it as regards a certain man or category of men, they impose it in fact all the more imperatively. The thought of this obligation is present to all men, but in very different forms and in very varying degrees of clarity. Some men are more and some are less inclined to accept — or to refuse — it as their rule of conduct. Its acceptance is usually mixed with self-deception, and even when it is quite sincere it is not consistently acted upon. To refuse it is to become criminal. The proportions of good and evil in any society depend partly upon the proportion of consent to that of refusal and partly upon the distribution of power between those who consent and those who refuse. If any power of any kind is in the hands of a man who has not given total, sincere, and enlightened consent to this obligation such power is misplaced. If a man has willfully refused to consent, then it is in itself a criminal activity for him to exercise any function, major or minor, public or private, which gives him control over people's lives. All those who, with knowledge of his mind, have acquiesced in his exercise of the function are accessories to the crime. Any State whose whole official doctrine constitutes an incitement to this crime is itself wholly criminal. It can retain no trace of legitimacy. Any State whose official doctrine is not primarily directed against this crime in all its forms is lacking in full legitimacy. Any legal system which contains no provisions against this crime is without the essence of legality. Any legal system which provides against some forms of this crime but not others is without the full character of legality. Any government whose members commit this crime, or authorize it in their subordinates, has betrayed its function. Any collectivity, institution, or form of collective life whatsoever whose normal functioning implies or induces the practice of this crime is convicted ipso facto of illegitimacy and should be reformed or abolished. Any man who has any degree of influence, however small, upon public opinion becomes an accessory to this crime if he refrains from denouncing it whenever it comes to his knowledge, or if he purposely avoids knowledge of it in order not to have to denounce it. A country is not innocent of this crime if public opinion, being free to express itself, does not denounce any current examples of it, or if, freedom of expression being forbidden, the crime is not denounced clandestinely. It is the aim of public life to arrange that all forms of power are entrusted, so far as possible, to men who effectively consent to be bound by the obligation towards all human beings which lies upon everyone, and who understand the obligation. Law is the quality of the permanent provisions for making this aim effective. To understand the obligation involves two things: understanding the principle and understanding its application. Since it is with human needs in this world that the application is concerned, it is for the intelligence to conceive the idea of need and to discern, discriminate, and enumerate, with all the accuracy of which it is capable, the earthly needs of the soul and of the body. This is a study which is permanently open to revision. Statement Of Obligations A concrete conception of obligation towards human beings and a subdivision of it into a number of obligations is obtained by conceiving the earthly needs of the body and of the human soul. Each need entails a corresponding obligation. The needs of a human being are sacred. Their satisfaction cannot be subordinated either to reasons of state, or to any consideration of money, nationality, race, or colour, or to the moral or other value attributed to the human being in question, or to any consideration whatsoever. There is no legitimate limit to the satisfaction of the needs of a human being except as imposed by necessity and by the needs of other human beings. The limit is only legitimate if the needs of all human beings receive an equal degree of attention. The fundamental obligation towards human beings is subdivided into a number of concrete obligations by the enumeration of the essential needs of the human being. Each need is related to an obligation, and each obligation to a need. The needs in question are earthly needs, for those are the only ones that man can satisfy. They are needs of the soul as well as of the body; for the soul has needs whose non-satisfaction leaves it in a state analogous to that of a starved or mutilated body. The principal needs of the human body are food, warmth, sleep, health, rest, exercise, fresh air. The needs of the soul can for the most part be listed in pairs of opposites which balance and complete one another. The human soul has need of equality and of hierarchy. Equality is the public recognition, effectively expressed in institutions and manners, of the principle that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. Since attention is inclined to direct itself upwards and remain fixed, special provisions are necessary to ensure the effective compatibility of equality and hierarchy. The human soul has need of consented obedience and of liberty. Consented obedience is what one concedes to an authority because one judges it to be legitimate. It is not possible in relation to a political power established by conquest coup d'etat;nor to an economic power based upon money. Liberty is the power of choice within the latitude left between the direct constraint of natural forces and the authority accepted as legitimate. The latitude should be sufficiently wide for liberty to be more than a fiction, but it should include only what is innocent and should never be wide enough to permit certain kinds of crime. The human soul has need of truth and of freedom of expression. The need for truth requires that intellectual culture should be universally accessible, and that it should be able to be acquired in an environment neither physically remote nor psychologically alien. It requires that in the domain of thought there should never be any physical or moral pressure exerted for any purpose other than an exclusive concern for truth; which implies an absolute ban on all propaganda without exception. It calls for protection against error and lies; which means that every avoidable material falsehood publicly asserted becomes a punishable offence. It calls for public health measures against poisons in the domain of thought. But, in order to be exercised, the intelligence requires to be free to express itself without control by any authority. There must therefore be a domain of pure intellectual research, separate but accessible to all, where no authority intervenes. The human soul has need of some solitude and privacy and also of some social life. The human soul has need of both personal property and collective property. Personal property never consists in the possession of a sum of money, but in the ownership of concrete objects like a house, a field, furniture, tools, which seem to the soul to be an extension of itself and of the body. Justice requires that personal property, in this sense, should be, like liberty, inalienable. Collective property is not defined by a legal title but by the feeling among members of a human milieu that certain objects are like an extension or development of the milieu. This feeling is only possible in certain objective conditions. The existence of a social class defined by the lack of personal and collective property is as shameful as slavery. The human soul has need of punishment and of honour. Whenever a human being, through the commission of a crime, has become exiled from good, he needs to be reintegrated with it through suffering. The suffering should be inflicted with the aim of bringing the soul to recognize freely some day that its infliction was just. This reintegration with the good is what punishment is. Every man who is innocent, or who has finally expiated guilt, needs to be recognized as honourable to the same extent as anyone else. The human soul has need of disciplined participation in a common task of public value, and it has need of personal initiative within this participation. The human soul has need of security and also of risk. The fear of violence or of hunger or of any other extreme evil is a sickness of the soul. The boredom produced by a complete absence of risk is also a sickness of the soul.  • Email to a friend • Related • •Gouranga TV: TKG Academy – 1st-8th Grade Bhajan – Thanksgiving Lunch 1/2TKG Academy – 1st-8th Grade Bhajan – Thanksgiving Lunch 1/2 • Email to a friend • Related • •HH. Satsvarupa das Goswami: 351Prabhupada Smaranam  These are pictures of Prabhupada (it was during this visit to Boston in the spring of 1968 that he changed his name from Swamiji to Prabhupada) taken in the storefront temple on Glenville Avenue, Allston, a student suburb of Boston. The storefront was about same size as the 26 Second Avenue. From the photos of the devotees bowing down while Prabhupada pours ghee into the fire, it appears to be the triple wedding that he performed. He married Baradraj and Rukmini, Nanda-kishora and Jahvana and Vaikuntha-nath and Saradiya. It was a very primitive setting. Prabhupada stayed at in an apartment ten blocks away. The devotees lived in the storefront. The only opulence of the temple was the many paintings done by Jadurani. Although we were located in the neighborhood of apartments of students from Boston University, hardly anyone attended our nightly classes and kirtanas. We got a fair attendance for our Sunday feast. Teenage rowdies from the nearby neighborhood used to harass us and challenge us to fights and once they threw a rock through our plate-glass window. We advertised heavily with posters all over Boston and its suburbs and the first evening of Prabhupada's appearance the room was filled. But after they heard Swamiji's lecture denouncing sense gratification and not teaching anything cheap and flashy, they stopped coming.  It was a little risky inviting Prabhupada to such a rough neighborhood but there were no incidents during his month long stay. Once an eccentric elderly woman from next door opened the door while Prabhupada was lecturing and yelled, "God damn this house!" Prabhupada looked up and said, "What did she say? God bless this house?" Prabhupada looked so calm and regal in these photos. He gave about half a dozen lectures at the famous universities and colleges in the Boston- Cambridge area and they were a success. At Harvard University a student asked him, "Are you happy?" Prabhupada replied, "If I tell you 'yes', will you believe me?" "No," the student answered. Prabhupada replied, "Then why do you ask me?" He was asked the same question at the storefront. This time he answered differently. He said he had been married and had several children but none of them had made him happy. Now that he had left household life he has hundreds of disciples and they are all simply serving him and trying to please him. "So you can judge for yourself whether I am happy." I had to go to work every week day at the welfare office and didn't get to see Prabhupada in the mornings or daytime. But the evening lectures and the sheer presence of Prabhupada in our midst made it a very happy and memorable month. • Email to a friend • Related • •ISKCON News.com: Is the BBC Marginalising Religion?
• Email to a friend • Related • •ISKCON News.com: Should Religion Be an Excuse For Carrying Daggers?
• Email to a friend • Related • •ISKCON News.com: December 2010 Conference: Food, Farming, & Faith
• Email to a friend • Related • •ISKCON News.com: Devotees needed in Mayapur
• Email to a friend • Related • •ISKCON News.com: 11th Annual Symposium On "Cultivation of the Human Spirit"
• Email to a friend • Related • •ISKCON News.com: Aindra Dasa and Krishna Balarama 24 hour kirtan (13 oct 2007 - part 2)
If the selection above is hosted by YouTube then after the video plays there will be several links presented to other videos. ISKCON News Weekly has no control over the selections presented and is not responsible for their contents. • Email to a friend • Related • •ISKCON News.com: Aindra Dasa and Krishna Balarama 24 hour kirtan (13 oct 2007 - part 1)
If the selection above is hosted by YouTube then after the video plays there will be several links presented to other videos. ISKCON News Weekly has no control over the selections presented and is not responsible for their contents. • Email to a friend • Related • •Srila Prabhupada's Letters1966 February 18:  • Email to a friend • Related • •Srila Prabhupada's Letters1949 February 18: "Your honour is well known as the iron man of India but I know that you are the most practical man who can take things as they are. With this idea in view I venture to approach your honour for submitting the following few lines for your consideration and necessary action."  • Email to a friend • Related • •Srila Prabhupada's Letters1967 February 18: "Arrange for Kirtana and lectures by me in every school, college, clubs, association, etc in New York. Now we have Mrdangas and cymbals. By outdoor Kirtana and lectures we shall be popular to everyone and successful in raising fund."  • Email to a friend • Related • •Srila Prabhupada's Letters1968 February 18: "Too much risky thing is not for us. We should think of Krishna without being hampered by material disturbances. If something comes very easily we welcome it. You have got already a center so make propaganda that people may come there in throngs."  • Email to a friend • Related • •Srila Prabhupada's Letters1970 February 18: "Your touring in different places and preaching Krsna Consciousness is fulfilling my dream. May Krsna bless you on and on for such exalted work. There is a great future for this Krsna Consciousness movement in every part of the world, and I am getting such indications from every where so please continue."  • Email to a friend • Related • •Srila Prabhupada's Letters1972 February 18: "I think he is feeling morose about his wife, that is not good so he will not be able to work. Therefore better let him come and live with me here in India and I shall train him properly in sanskrit language. He may come immediately, in time for Mayapur festival."  • Email to a friend • Related • •Srila Prabhupada's Letters1973 February 18: "Right from the beginning the association of Radha and Krishna. In my childhood also, my father gave my sister and I Radha Krishna and to this very day my sister is worshiping still these very same Deities in Calcutta. Like this the children should be trained."  • Email to a friend • Related • •Srila Prabhupada's Letters1973 February 18: "If you decide to have Ratha Yatra there, then you must do it very opulently, as they are doing in San Francisco. This is very important. Now you please arrange it so that the Deities are worshipped very very properly and always remain humble in their presence."  • Email to a friend • Related • •Dandavats.com: Live from Sri Mayapur Candrodaya Mandir! HG Badrinarayan Prabhu
By Badrinarayan dasa A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different |
