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Revival of the dormant affection or
love of Godhead does not depend on the
mechanical system of hearing and
chanting, but it solely and wholly
depends on the causeless mercy of the
Lord.
SB 1.7.6, Purport

Shri Durga Stuti  

Miti Ka Tan Huaa  Pavitra, Ganga Ke Asnan Se ,
Ant Karan Ho Jaye Pavitra, Jagadambe Ke Dhyan Se .                                    1

The body made of mud became holy, by the bathing in Ganga,

And let the mind become holy, by the meditation on holy mother.

Sarve Mangal Mangalye, Shive Sarvarth Sadhike, 
Sharanye Trambake Gauri, Narayani Namo Stute.                                          2

Hey the power behind Shiva,

Who makes all good things happen,

Who grants all boons,

I bow before you,

She who is the creator, organizer and destroyer,

My salutations to you Narayani.

Shakti Shakti Do Mujhe, Karoon Tumhara Dhyan , 
Path Nirvignya Ho Tera, Mera Ho Kalyan .                                                          3

 Please give me strength ,

So that I will meditate on you,

Let your path be without obstacles,

And let good come to me.

Hridya Sinhasan Par Aa, Betho Meri Maa , 
Suno Vinay Mam Din Ki, Jag Janani Vardan .                                                        4

Come on th

"Regarding your 2 questions: For offering prasadam simply prayers to the Spiritual Master is sufficient. The process is that everything is offered to the Spiritual Master, and the Spiritual Master is supposed to offer the same foodstuff to the Lord. When a thing is offered to the Spiritual Master, he immediately offers to the Lord. That is the system, and as we come by parampara system, it is our duty to go through the right channel—namely, first the Spiritual Master, then Lord Caitanya, and then Krishna. So when we chant prayers, we do this, Bande ham Sri Guru . . . and gradually to the Goswamis, then to Lord Caitanya, and then to Radha Krishna. That is the praying system. But offering the prasadam to present everything before the Spiritual Master whose picture is also in the altar, means that the Spiritual Master will take care of offering the foodstuff to the Lord. Therefore simply by chanting the prayer to the Spiritual Master, everything will be complete."

Srila

Comment on Mantra 5 of Sri Ispoanisad:

In this mantra, we see what appears to the human mind as a series of contradictions. From the standpoint of logic, one can either walk or not walk. One can either be near or far. It would be a contradiction to claim both statements as true at the same time. The principle of bivalence dictates that a statement is either true or false. Therefore, if the statement "He is walking" is true, then the statement "He is not walking" must be false. However, it is important to remember that traditional categorical or sentential logic is relevant only to the material world. When one is concerned with the Divine, a higher logic, a higher Truth, must be embraced.

This passage is used to describe the transcendental nature and activities of the Supreme Lord. It is interesting to note that many religious traditions have used this approach to helping devotees of their faith to understand the nature of God. The Taoist text Tao Te Ching begins with similar contradictio

Hare Krishna! Here are a few initial thoughts:

Srila Prabhupada's philosophy is grounded in thousands of years of history and practice. His teaching comes from the original source, Lord Sri Krishna, the Supreme Personality of Godhead. It is revealed to all of humanity through the Bhagavad-Gita as a combination of Samkya philosophy and Bhakti-yoga. This being said, since these teachings come from the original source, they surpass all philosophy and religion, hence their transcendence.

The key to Prabhupada's mission is to bring Krishna Consciouness to everyone. It is not necessary to live in a temple or dress a certain way. George Harrison, for example, was very spiritual, but dressed as a plain-clothes Krishna. In addition, he used his talents to spread Krishna Consciousness to many people around the world. This is an example of true meaning behind the Varnasrama system. Each person has different talents and skills, but regardless of what they are, they can be used to serve Krishna.

In th

"The conclusion is that a spiritual master who is authorized and
empowered by Krishna and his own guru should be considered as good as
the Supreme Personality of Godhead Himself. That is the verdict of
Visvanatha Cakravarti: saksad-dharitvenasa. [...] As Hari is free to
act as He likes, the empowered spiritual master is also free. As Hari
is not subject to mundane rules and regulations, the spiritual master
empowered by Him is also not subject." (Sri Caitanya-caritamrta,
Madhya-lila 10.136, purport)

Tamohara dasa ; Although both 1. ritvik-priest officiated diksha, as practised by the Sikhs, Christians, Sri Vaishnava sampradaya, Ramanuja Vaisnava sampradaya, Sankara sampradaya, Buddhists, Jews, etc. and 2. acceptance of a perfectly pure advanced empowered by Godhead human-bodied Sri Guru-deva as currently seen especially among Gaudiya Vaisnava sects, are each, both , quite traditional among spiritualists, yet the quoted sastra points out that the Sri Guru Jagad Gurudeva Vaishnava Acar

Tdasa -1  Lol ! Here at spi, we consider ourselves simply the modern followers of HDG A.C. Bhaktivedanta Swami Prabhupad, as he taught and set the perfect examples. There is no such thing as "ritvik philosophy", per se,  as we are simply following Prabhupada's philosophy.

Srila Prabhupada ;

" From now on unless I order you do something change or in addition, go on with the usual standard way. "

"Kṛṣṇa consciousness does not mean one-sided. Kṛṣṇa as all-pervading, the Kṛṣṇa consciousness movement also should be all-pervading. It should touch everything, even politics, sociology, everything, if required. That is the aim. Because Kṛṣṇa’s mission is: yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7], paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]."

"Make your own field... and continue to be Ritvik... and act on my behalf." - Śrīla Prabhupāda: July 31, 1977.

 .... the greater body of devotees joining in with the general attitudes of the Gaudiya Vaisnavas of Bengal, or even all of India, or even all of the world, or do you see our society growing more as a religious/spiritual group, such as the Buddhists or Christians etc., but in our own unique way as worldwide adherents of something rather unique which Srila Prabhupada gave to us, ie ultimately independent upon identity as  another Gaudiya Vaisnava group ?

Anyone have any opinion,  and/or good quotes expressing Srila Prabhupada's wishes in this regards ?

Jai Srila Prabhupada! Jaladuta Travels ; to Boston!

BY: SUDARSHAN DAS

Sep 14, 2014 — SINGAPORE (SUN) —

"Just like I am an Indian sannyasi. I have come to your country, at your country. Oh, there are many rules and regulations in India which different from your rules and regulations. But if I follow, if I stick to rules and regulations of Indian conception, then it is impossible to remain here. So I have to propagate this mission, Krishna consciousness, so I am not attached to the rules and regulations, but I am attached to the preaching work.

(Lecture, August 8, 1966, New York)

By the causeless mercy of Śrī Śrī Guru Gaurāṅga, the Rays of The Harmonist team would like to welcome you to this monthly on-line edition, which features some of Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Ṭhākura’s discourses.

The domain name of this email address, sarasvatī-vinoda, has a special meaning. Sarasvatī is the name of transcendental knowledge herself and also the embodiment of transcendental knowledge Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, and vinoda means “spiritual bliss” or more particularly “one who increases Śrīla Sarasvatī Ṭhākura’s transcendental bliss”. In other words, vinoda refers to Śrīla Sarasvatī Ṭhākura’s illustrious disciple Śrī Vinoda-bihārī Brahmacārī, later known as Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja. Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja is the sannyāsa guru of Śrīla A. C. Bhaktivedānta Svāmī Mahārāja and the spiritual master of Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja.

If the souls suffering in this world receive this

"The Caturmasya period begins in the month of Ashadha (June-July) from the day of Ekadasi called Sayana-ekadasi, in the fortnight of the waxing moon. The period ends in the month of Kartika (October-November) on the Ekadasi day known as Utthana-ekadasi, in the fortnight of the waxing moon. This four-month period is known as Caturmasya. Some Vaishnavas also observe it from the full-moon day of Ashadha until the full-moon day of Kartika. That is also a period of four months. This period, calculated by the lunar months, is called Caturmasya, but others also observe Caturmasya according to the solar month from Sravana to Kartika. The whole period, either lunar or solar, takes place during the rainy season. Caturmasya should be observed by all sections of the population. It does not matter whether one is a grihastha or a sannyasi. The observance is obligatory for all asramas. The real purpose behind the vow taken during these four months is to minimize the quantity of sense gratification. T