"We do not condemn modern civilization but we don't like to get it at the cost of God Consciousness, that is suicide."
_________________________________________
The Beauty of Beans
"One acre of beans produces ten times more protein than an acre of pasture set aside for meat production." -Higher Taste
Moundsville, West Virginia
_________________________________________
ISKCON Gita Nagari Farm Community
Port Royal, Pennsylvania
_________________________________________
ISKCON New Goloka Farm Community
Hillsborough, North Carolina
_________________________________________
ISKCON New Talavan Farm Community
Carriere, Mississippi
_________________________________________
ISKCON Saranagati Eco-Village
British Columbia, Canada
__________________________________________
ISKCON Gaura Vrindaban
Paraty, Brazil
__________________________________________
ISKCON Krishna Valley Farm Community
Somogyvamos, Hungary
_________________________________________
Bhaktivedanta Eco-Village
Sagar Taluq, South India
_________________________________________
ISKCON Cow Protection
"There are so many facilities afforded by cow protection, but people have forgotten these arts. The importance of protecting cows is therefore stressed by Krsna in Bhagavad-gita (krsi-go-raksya-vanijyam vaisya-karma svabhavajam [Bg. 18.44]). Even now in the Indian villages surrounding Vrndavana, the villagers live happily simply by giving protection to the cow. They keep cow dung very carefully and dry it to use as fuel. They keep a sufficient stock of grains, and because of giving protection to the cows, they have sufficient milk and milk products to solve all economic problems. Simply by giving protection to the cow, the villagers live so peacefully. Even the urine and stool of cows have medicinal value."
-Srila Prabhupada
_________________________________________
Filed under: Religion
When Krishna played his flute to call the cows, the river stopped flowing, her waters stunned with ecstasy. Instead of swimming or flying, the cranes, swans, ducks and other birds closed their eyes and entered a trance. The cows and deer stopped chewing, their ears raised. They became motionless like painted animals.
-Srimad Bhagavatam 10. 35From Friends of Vrindavan website
Srivatsa Goswami, a Vaishnava scholar and devotee who has established his own study institute in the pilgrimage town of Vrindavan, India, has a fascinating explanation of the role of Krishna, the forest deity of Vrindavan, whose life Srivatsa considers to be “the greatest chapter in environmental history”.
Unlike Vishnu, who is God in the city of opulence, adored and served with reverence and awe by thousands of servants, Krishna dances with the peacocks, splashes in the river, plays the bamboo flute and spends his time with his friends in the forest herding cows.
At the very beginning of his life on earth, Krishna left the city of Mathura in order to live in the forest with the cowherds. Krishna is God living in simplicity in the forest. There are no stories of Krishna creating. In order to create, Krishna becomes Vishnu. They are both the same God, but Krishna does not personally involve himself in controlling the affairs of the universe – he prefers to stay in the forest as a cowherd boy. For this reason Srivatsa maintains that one who is devoted to Krishna could never be callous towards the environment, because Krishna himself loves nature. What Krishna loves his devotee also loves.
(more…)
by Robin Winter, Archaeology Online
The world over, the term “sacred cow” has come to mean any stubborn loyalty to a long-standing institution which impedes natural progress. The term originates in India, where the cow is said to be literally worshiped, while thousands of humans suffer from undernourishment. The common, popular view of India in the West is that of an underdeveloped nation steeped in superstition. Overpopulated, overcrowded, undereducated, and bereft of most modern amenities, India is seen to be a backward nation in many respects by “progressive” Western civilization. “If only India would abandon her religious superstitions and kill and eat the cow!” Over several decades many attempts have been made by the “compassionate” West to alleviate unfortunate India’s burden of poor logic, and to replace her superstitions with rational thinking.
Much of the religious West finds common ground with the rationalists, with whom they otherwise are usually at odds, on the issue of India’s “sacred cow.” Indeed, worshiping God is one thing, but to worship the cow while at the same time dying of starvation is a theological outlook much in need of reevaluation. Man is said to have dominion over the animals, but it would appear that the Indians have it backwards.
Popular opinion is not always the most informed opinion; in fact, this is usually the case. The many attempts to wean India from the nipple of her outdated pastoral culture have all failed. After 200 years of foreign occupation by the British, and after many subsequent but less overt imperialistic attempts, we find that although India has changed, the sacred cow remains as sacred as ever. In all but two Indian states, cow slaughter is strictly prohibited. If legislation were passed today to change that ruling, there would be rioting all over India. In spite of considerable exposure to Western ideas, one late Indian statesman said, when asked what he thought of Western civilization, “I think it is a good idea. When will they begin?”
An unbiased look at perhaps the longest-standing culture of the world, its roots and philosophy, may help us to see things a little more as they are — even about our own way of life. Sometimes we have to stand back to get the full picture. It is a natural tendency to consider one’s own way the best, but such bull-headedness may cause us to miss seeing our own shortcomings. An honest look at the headlines of our home town newspaper may inspire us to question exactly what it is we are so eager to propound. (more…)
The following is an excerpt from a lecture given by HH Hrdayananda das Goswami in Gainesville, Florida on August 30, 2008. To listen to the entire lecture, please click here.
Bhaktin Kelly:Does Krsna willing accept milk from cows that were raised inhumanely and will eventually be slaughted?
HH Hridayananda das Goswami: A sincere devotee could have two positions. You could just say, I am going to set a proper example and not patronize that cruel industry and not buy milk products- which is one position, which is obviously valid. And then another position, someone could say, is that by offering the milk, the cows benefit by the offering to the deity and you are actually saving cows. You could say that in practical terms, not ideological, the amount of milk that is being purchased and offered to the deities has absolutely zero impact on the dairy industry and, therefore, it does not change the economic dynamics of it. So it doesn’t save cows but it saves souls by engaging them in Krishna’s service.
What I see in the Bhagavatam is that within Vedic culture there was a diversity of views. People have different opinions on these things and a certain frame of consciousness. Some are inspired to save cows by offering their milk to the deity.
Now let’s say the devotee is not making a serious offering, not really connecting with the deity, just “I like milk.” Then I think to participate in this horrifically cruel industry just because you like milk is something which is much harder to justify. It is just one of those- “I’m hungry, I really want to eat, I have to offer it.” But if someone is seriously deity-conscious, their nature is really to worship Krsna, and their consciousness is to save the soul in the cow’s body, then I think, whether or not I would do that, is a position that should be respected.
Although, I do not think that devotees are required to do that. If I was managing a temple with deities, I would not say you have to offer milk. I think it is a matter of consciousness of the individual.
Article found at Alliance of Religions & Conservation
Hindu groups and the Orissa government agreed to re-establish the state’s sacred forests to provide sustainably-managed wood for the annual festival of Lord Jagannath.
The centrepiece of the ancient festival is the building and parading of three huge chariots – after which the English word “juggernaut” is named. These are made with timber from 20 local tree species and after the ceremony, the wood is distributed to local villages and used to fuel temple kitchens.
But over the centuries inadequate forest management has gradually led to a significant loss of trees. The implication both for the festival and the natural environment is serious.
The forests are rich in resources, but their proper management requires the co-operation of the people who live in and around them.
The Sacred Gift builds on the people’s devotion to Lord Jagannath – a devotion that has been a key element of Orissan culture for at least 2000 years – and aims to set up three forest conservation zones, each incorporating about ten villages sited in state-owned forest lands.
Since 2000 each village has had a Forest Protection Committee to promote joint forest management based around practical incentives and employment schemes.
In 2001 the local communities developed a management plan in collaboration with ARC.
By mid-2007 2369 hectares were earmarked for plantation under the Shri Jagannath Vana Prakalpa Forest Project. See link to learn more about this project and the management of Jagannath Forest.
The project sets an important precedent for other Hindu groups to extend their involvement in environmental matters. It also encourages the Orissa State Government to incorporate traditional cultural and religious practices into their forest activities – which are vital to the state’s economy.
Earth Day 2008: Something We Can All Believe In
In coordination with the National Council of Churches, the Religious On Earth Day 2007, EDN was successful in creating 12,000 sermons |
