By Radhapriya

Over the past several months, ISKCON Toronto has actively participated in three meaningful interfaith engagements, strengthening connections with other faith communities through dialogue, collaboration, and compassionate service.

On April 26, 2025, ISKCON Toronto welcomed a delegation of Catholic leaders and scholars to the temple as part of a continuing Catholic-Hindu dialogue initiative. This gathering included guests such as Father Daniel, Father Joseph, Father Prakash, Brian, Advisor for Ecumenical and Interfaith Relations, Canadian Conference of Catholic Bishops, and Anna, a PhD candidate in Religious Studies at McGill University. 

The evening began with a guided temple tour and darshan, followed by an inspiring session led by Krsnadas Kaviraj Dasa, who shared insights into the philosophical foundations of ISKCON and the practice of Bhakti Yoga. Attendees also had the opportunity to participate in kirtan, observe the evening Arati and engage in an interactive Q&A with resident devotees. Guests also met with students from the Bhakti Academy. The evening concluded with a nourishing meal at the Govinda’s Restaurant, allowing them to experience prasadam. Many of the visitors expressed sincere appreciation for the warm hospitality, noting how the experience deepened their understanding of the Vaishnava tradition. 

Read more: https://iskconnews.org/iskcon-toronto-deepens-interfaith-engagement-through-dialogue-and-service/

By Atma Tattva Das

This June, 22 and 29th, 2025, ISKCON Sri Sri Nitai Gaurasundar Mandir in Bambous, Mauritius, hosted a youth workshop that blended practical life skills with spiritual grounding. Designed in response to concerns from local parents, the two-day initiative was co-facilitated by Acyuta Pranapriya Devi Dasi, a disciple of Bhakti Carudesna Swami and long-time community leader.

“Parents were worried,” she explained. “They came to us saying their children were being influenced by unfavourable TikTok content, general social media posts, and peer groups. They were seeing a loss of respect and self-discipline. That’s when we decided something had to be done.”

Read more: https://iskconnews.org/successful-youth-workshop-empowers-mauritian-teens-with-values-and-vision/

Leicester’s city center fell silent for one minute during the Rathayatra – Festival of Chariots on Sunday, 22nd June 2025, as a mark of respect for the lives lost in the plane crash, which has particularly affected Leicester, having lost 10 members of its community.

City and religious leaders, including Cllr Ravi Mahesh, the cousin of the sole survivor of the crash, attended the festival. The names of the deceased were read out by Temple President Pradyumna Das. “Though a joyous occasion, this year’s festival is marred by the tragic loss of so many lives in the plane crash. Here in Leicester, we have certainly felt the impact, the pain, and the loss. We pray for the departed in the hope of their reunion with the Supreme Lord,” said Pradyumna Das.

The minute’s silence was followed by Gujarati folk dances performed by the devotees and a local youth group.

Leicester Rathayatra has been running for over 30 years and is a celebrated annual event that attracts thousands of participants and onlookers from across the UK and beyond.

The festival features a majestic hand-pulled 40ft chariot carrying the magnificent deities of Jagannath Baladeva and Subhadra from the City Centre, along the famous Golden Mile, and into Cossington Park.

Read more: https://iskconnews.org/rathayatra-in-leicester-uk-honors-those-lost-in-air-india-crash/

atas tvam rsi-mukhyebhyo
yatha-silam yatha-ruci
atmajah paridehy adya
vistrnihi yaso bhuvi

TRANSLATION:

Therefore, today please give away your daughters to the foremost of the sages, with due regard for the girls’ temperaments and likings, and thereby spread your fame all over the universe.

PURPORT:

The nine principal rsis, or sages, are Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha and Atharva. All these rsis are most important, and Brahma desired that the nine daughters already born of Kardama Muni be handed over to them. Here two words are used very significantly – yatha-silam and yatha-ruci. The daughters should be handed over to the respective rsis, not blindly, but according to the combination of character and taste. That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. Even about forty years ago, in Indian marriages, the taste and character of the boy and girl were first of all matched, and then they were allowed to marry. This was done under the direction of the respective parents. The parents used to astrologically determine the character and tastes of the boy and girl, and when they corresponded, the match was selected: “This girl and this boy are just suitable, and they should be married.” Other considerations were less important. The same system was also advised in the beginning of the creation by Brahma: “Your daughters should be handed over to the rsis according to taste and character.” According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy is godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce.

It is foretold in the Twelfth Canto of the Bhagavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done. (End of Srila Prabhupada’s purport.)

HH Candramauli Swami: So before I begin I would like to take the blessings of all the assembled Vaisnavas so I can somehow or the other say something that is meaningful. So this particular section here is being described as. Actually if you go through these verses you see that it talks a lot about suitable arrangements for marriages and especially this verse.

First of all Kardama Muni was a progenitor and he produced nine very qualified and very devotional girls. Those nine girls were later given to nine rsis. The matter is mentioned in the beginning of the fourth canto. The first chapter describes which girl went to which rsis and all their progeny actually populated the universe. So it is described very scientifically here.

Srila Prabhupada spends most of his purport describing the accordance of marriage as a basis for practicing spiritual life and how that combination is a feature of the success of ones Krishna consciousness. Herein it is mentioned how character should be matched up and if it is not done Prabhupada uses the word unhappy, the relationships become difficult and it is very hard to practice Krishna consciousness.

So in Vedic culture the authority of seniors was given so much importance. Here it is mentioned Lord Brahma is giving the recommendation on what to do. Kardama Muni could and he is in the position as the father of these daughters to make arrangements for the daughters. Lord Brahma said gives his recommendation, “Here is nine very qualified sages and your daughters are also very qualified so please make this arrangement and you will see they will live very successfully both in populating the universe and having the best of all devotional children.”

So Kardama Muni follows that. The very interest part of this verse is the following of authority. Srila Prabhupada explains that in married life especially in today’s societies, not only in western society but all societies that are no longer based on the Vedic culture, people no longer take advantage of direction from authorities. They act independently according to physical attraction, physical infatuation and what is the result? Generally the result is that there is varna sankara, unwanted population.

When there is unwanted or undesired population the type of population were the soul is called in to enter into the womb of a mother who is not following the Vedic culture, the Vedic traditions or the Vedic samskaras, purifictory processes and what is the result? We have what we call population that is not obedient to anyone, to the parents, any form of authority. That is the situation in Kali-yuga.

So this attraction between men and women, Prabhupada mentions this many times it is not healthy material. Spiritually it is a different point. Materially it is unnatural. The natural attraction is between the living entity or the soul and the Supreme Personality of Godhead.

That desire for pleasure is situated within the soul so there is rasa, the essential attraction between the living entity and Krishna, the Supreme Personality of Godhead, that attraction is spontaneous, it is natural and doesn’t have to be learnt but when that attraction becomes devoted to something else then it becomes perverted and the epitome of that devotion is the attraction between men and women in the material world.

So we want to purify that attraction and bring it to the point of bringing it back to Krishna consciousness. Married life is a very important situation. This is the way to dovetail the physical attraction to the opposite sex in an environment which allows us to fulfill ones desires in relationship with the opposite sex by producing Krishna conscious children. But ultimately we have to become detached from that situation and ultimately practice complete renunciation, with dependence fully on the Supreme Personality of Godhead and go back home back to Godhead, which is the goal of life.

In order for that process to play itself out properly there should be nice arrangements within married life that in such a way that there is compatibility were one can satisfy ones sensual nature but at the same time practice Krishna consciousness. It is all based on accepting authority. That is what this whole section is about.

Prabhupada mentions in the Vedic culture what was the authority? It was the father and the mother. They would arrange for both the girl and the boy according to the quality and character to become situated within their asrama, not independently, not whimsically. Some people say that today that is not practical, it is not possible, the training is not there and it is too difficult and what are the authorities now? The parents are also not trained especially in western culture.

They will say, “My parents never got married like that.” One has to take direction from Srila Prabhupada says here, second birth, the spiritual master. So the process of devotional service in order to move into that ashram nicely. Srila Prabhupada speaks about his own life how his parents especially his father arranged for his marriage and Prabhupada speaks out on one tape, it is interesting he mentions, “I wanted a second wife.” Because as he puts it in his own words, “I did not like my wife so much. But my father said, ‘No you stay with her and this arrangement will allow you to fulfill your needs and at the same time become renounced.’”

So although Srila Prabhupada accepted the authority of his father for marriage he had another idea that he could take another wife but his father said no and he accepted that. So again the acceptance of authority and then he fulfilled his obligation in married life and maintained his wife very nicely and when it was time to leave that situation he did.

When one follows the authority, this is the point that I am trying to stress then one can get the mercy and blessings of both the authorities and the Supreme Personality of Godhead. When one acts independently according to ones immediate attraction and that happens all the time.

We find in western society, especially materialistic society, this was about five years ago, of course this is from materialistic society but we can still learn from it. Seventy percent of marriages ended in divorce within the first three years. Then those persons who got divorced end up getting married two or three times and there is also the mention that physical attraction, this initial infatuation, physical or even some emotional attachment becomes somewhat dissipated in the course of time.

Unless there is something else to keep that relationship together then they become restless and look for something in order to satisfy their desires. That is why Vedic culture teaches that within the relationships between man and women there should be the practice of Krishna consciousness according to the regulative principles and even if there is disagreements, or even if the characters are not fully perfect then one can some how or the other rise above those difficulties.

Challenges and difficulties are actually opportunities to make spiritual progress. When two people are roped together based on religious principles, getting guidance from seniors and through spiritual leaders and work through the difficulties even though it may seem impossible then that relationship becomes stronger. That is also given as a statistic that when two people somehow or the other agree to make it work despite the difficulties then in that effort success is there then that relationship becomes stronger. This is an important point to understand.

Actually this is the whole process of life itself. One makes advancement both materially and spiritually when one accepts difficulties as opportunities. When we see difficulties or challenges, of course we have to be fixed within our duty and our responsibility, and when we accept the difficulties as the mercy of the Lord then those difficulties actually awaken within us the realizations how to perceive our responsibilities. Krishna gives the intelligence.

Nowadays I see so many things how within our Krishna consciousness society being in the position I am in people come to me with so many marital challenges, problems and sometimes they want immediately to call it off and they want my blessings to call it off. Srila Prabhupada when he first began the Hare Krishna movement, in those days of course no one knew anything about Krishna consciousness marriages or how to become Krishna conscious within the marriage situation. So Prabhupada took on the responsibility for being the priest during the marriage ceremony and giving the directions, the blessings and the instructions on what it means to become responsible in marriage life.

After three years Prabhupada decided not to do that service anymore because he said, “You are not taking it seriously.” So it is difficult. Sometimes you may say unless you are in the situation you can’t really understand the situation, but we can understand from the authorities that ultimately that the goal is to become Krishna conscious and the opportunities to accept difficulties in the relationship and to rise above those difficulties or to accept them as the opportunity to become more connected in our devotional way.

So Radhanath Swami Maharaj tells this story, it is a personal story but he tells it also in classes. It is interesting when he was a little boy, about eight years old his mother said, “Your father and I don’t get along so good so we are thinking that maybe we should get separated.” As a little boy being attached to both parents he started to cry and his mother was really emotionally affected by her sons crying so she went to her husband and said, “Our son is really upset that we are going to be breaking up so lets try to make it work.” And because of that they stayed together just for the benefit of the child. Then of course later on their relationship became strong, so strong that later on they both became fully Krishna conscious. And his mother left the world at the Krishna Balaram Temple by the grace of her son.

So we can see how when two people somehow accept difficulties as
opportunities to become responsible then the mercy comes in different ways. So even if not perfectly matched according to character and taste and it is very hard these days. I was told by some devotees that they got more than one astrological reading. They don’t like the first one they get another one and if they don’t like that one they can have multiple choice to see which one is the most suitable for their desire. You might say that it has an element of cheating in it.

Of course another way to determine what gives a safe entry into a relationship is to get the recommendations of seniors and friends who know both the boy and the girl and when they say, “Oh yes, we know her and it seems like it will work and so we give our approval. “ That is another way. That is very important also because we cannot somehow see through that situation.

Married life especially in this age is such a trip! So many difficulties, Kali-yuga is filled with so many faults, kaler dosa-nidhe rajann (SB 12.3.51) an ocean of faults especially when two people try to work together to practice Krishna consciousness. So it takes determination, it takes allegiance to authorities and it takes faith that by following that it will work out.

One time one lady came to me in Vrindavan she said, “Maharaj my husband is very nice but he doesn’t talk to me. He sits and reads Caitanya Caritamrta all day. The only time he talks to me is when we take prasad. He is just too busy reading Caitanya-caritamrta and I am like practically not even there most of the time. What should I do?” You can think about how to answer this one!

First thing is that you too should sit next to him and read Caitanya-caritamrta and in that way based on that there will be a relationship but I said, “I think you married a brahmacari.” So later on we found out that the marriage did not work out. He married Caitanya-caritamrta and she became very much renounced and is practicing Krishna consciousness now very successfully. Both of them are very strong characters and both of them are fixed in their Krishna consciousness. So they were able to move on but that is not always the case. I bring up this point just to show that many times although relationships are there and one partner tries to make it work, there has to be cooperation from both. Okay we won’t speak too much and take comments or questions.

Question: Maharaj thank you for the class. Hare Krishna. My question is that in Kali-yuga very often we have bad experiences with authority, we are cheating or we are getting cheated we loose faith in the process of getting knowledge, the descending process. We try to depend on our own wits and our desires. So my question is, in your experience what is the key to creating faith in authorities?

HH Candramauli Swami: Loosing faith in the authorities because the authorities are not qualified to act so you gain some faith or is it that one just doesn’t have faith in the authority. From the authorities side or the other side. From the authorities side it is unfortunate. Prabhupada said, he gives the example of the child who very lovingly puts his head on the lap of the mother and if his mother is not qualified she may decide to abuse the child. The child has faith in the mother’s protection but the mother does not reciprocate it. That is unfortunate.

Srila Prabhupada did give us the authority within our society; those who are representing Srila Prabhupada have to be fixed on the teachings and the mood that Srila Prabhupada gave. Srila Prabhupada said seniors should be very kind and affectionate to the juniors and the juniors should be very obedient and faithful to seniors. To be an authority means to be kind and concerned for the spiritual well-being of others otherwise there is the deficiency in the authority.

So following those authorities that have that should be done and those that don’t have that should be corrected because the worst thing is an unqualified authority. They lead others in the wrong direction. Without faith there is no question of Krishna consciousness. When trust is not there then one will give up surrender.

Having faith in the authority means to hear from the authority, to serve, get direction and develop a relationship with the authority. So we have to build relationships. It is not that the authority is so distant. He or she is the authority from a distant. This is a personalists movement so that authority also has to develop a relationship otherwise one may have some trust but not fully until the relationship develops. When there is a relationship then that relationship is based on love and trust then one can accept whatever is given by his authority. When that is not there one will be hesitant and not accept anything.

Everything is based on relationship. We are developing our relationship with the Supreme Personality of Godhead and we also develop relationships with Vaisnavas.

Question: Sometimes when we come from a different culture were we are trained to accept authority never mind what is the problem with the authority still we have to remain faithful to encourage that person to get his qualification or realize his offences or Krishna will take him away

HH Candramauli Swami: Krishna will take him away. That is usually the case. That happens. There was a situation were the temple presidents wife was not so much trained in devotional life, she was encouraging the cooks to put eggs into the food. The temple president was also involved in it. So the whole thing was exposed and brought to Srila Prabhupada’s attention.

During that time some devotees left and some stayed So Srila Prabhupada in his evaluation of the situation he said that the senior devotees who left he said they made a mistake, they should have stayed and corrected the situation. For the younger devotees he said it would have bee better for them to leave because in that way they would not become victimized. Prabhupada gave two different evaluations as to how we should respond in such a situation.

So when the authority is not qualified or not trustworthy then one should approach the other authorities to get some help and some guidance or some correction in order to make the situation better for the practice of Krishna consciousness. Not that one has faith and just goes on but one should try to make the corrections.

Prabhupada says if you want to be successful then you need two things, in any activity in Krishna consciousness two things are required, prayer and endeavor. You pray for the mercy, guidance, and intelligence and then you make and effort.

Prabhupada gives the example of Arjuna, Krishna was on the chariot but although Krishna was there he still had to fight. So we have to make the effort. Without the prayer we will not get the blessings and mercy.

Our society is set up in such a way that we can always make inquiries into the situation and get help. I have seen, and have been in the midst of were authorities are not qualified and so many devotees actually loose faith.

Question: Krishna is interested in bringing devotees to loving reciprocation with Him …….So I am often wondering that we see so many marriages breaking within our movement. Some really want to be devotees. (unclear)

HH Candrmauli Swami: Krishna has arranged for them to be broken apart? (Questioner -Yeah, Krishna breaks relationships all the time we see in sastra.)

I think it is a little dangerous to make that conclusion without getting that complete and clear understanding from ones spiritual master or someone who is in the position of a spiritual master because to think that the marriage breakup is Krishna’s arrangement. It could be the person. The could be many reasons why the marriage may not work but the basic principle is lack of training in both understand what it means to be responsible in married life and practice those religious principles in accordance to the needs of the ashram. Obviously in our society there has been many mismatches.

If somehow following the regulative principle and this is a very
controversial statement but it is mentioned that Prabhupada says that generally it is due to the weakness of the ladies that the marriage falls apart. In is written the the ….canto. Men have big egos and part of keeping your husband happy is to satisfy that ego in a Krishna conscious way. A man gets married because he wants someone to take care of him, understand his nature and to serve that nature nicely and then when he sees that then he is inclined to give himself completely to his wife. But if a woman does not follow the nature of the man then there is always some kind of imbalance.

The Vedic system is the ideal system was a woman understands the nature of the man, not his material nature but what he needs in order to practice Krishna consciousness nicely. Also in a material way by providing affection, by care and kindness and service when that is there then the man is inclined to give himself completely. That is the nature of the male ego. If you get married and then your wife does not cooperate then what is the use of marriage? Or if the husband is not qualified then the wife feels why should she take so much time and effort to satisfy the husband when actually he has got too many material tendencies.

There are various examples throughout history were ladies have made their husbands Krishna conscious by chastity and service and they have won the hearts of their husbands in such a way that the husband actually becomes Krishna conscious and he becomes more inclined of taking care of his wife. So these are the finer aspects or the subtleties of the relationship but still religious principles are the culmination of that.

Now in the early days Srila Prabhupada also separated men and women. One of my dear God-sisters, Cintamini, she was there, she had just come to England for the first time, and she was describing her she was speaking how Prabhupada arranged for her marriage to Sudama and they got married and at one point Prabhupada was looking for persons to take sannyasa. So Sudama got the idea that it was good to take sannyasa and he wanted to take sannyasa so he cam to Prabhupada and said, “Prabhupada, I would like to take sannyasa.” Prabhupada said, “You have to get permission from your wife.”

So he went to Cintamini and he said it in such a way that, “Prabhupada wants more sannyasis. I want to be a sannyasi. Could you give me permission?” And she said, “Okay.” And that was the end of the marriage so he went on and took sannyasa. It was like that, whatever Prabhupada wanted. She thought Srila Prabhupada wanted her husband to take sannyasa so she agreed. The desire of the spiritual master became most important in that situation.

So she got married because of Srila Prabhupada’s desire and she got separated because Srila Prabhupada wanted sannyasis, obedience to authority – really hard to accept!

Question: Thank you very much Maharaj. Maharaj, we hear of Srila Prabhupada marrying some disciples but without astrological compatibility for example Bhurijana Prabhu in one of his classes spoke about how he and Jagattarini Mataji they were married without astrological compatibility and they are still together in Krishna consciousness. So how do we understand this? Is it special mercy?

HH Candramauli Swami: Some arranged marriages work some don’t. Some unarranged marriages work and some don’t. So what is the standard? Krishna consciousness! That is the foundation. The more we accept the principles of the ashram and apply that according to the instructions of the spiritual master that is how success can be achieved. If we go outside of that then we are very much on the mental platform so it is always guidance of authority, sastra and guru or sadhu.

Okay I don’t know too much about marriages. People come to me all the time and they say, “Maharaj can you help me with this marriage arrangement.” I say, “My name is Candramauli not Vanamali!” Vanamali was the marriage arranger who arranged marriage for Lord Caitanya to His wife Visnupriya. (Laughter.)

Srila Prabhupada Ki Jai!

From Back to Godhead

For thirteen years at the Gorilla Foundation in Woodside, California, a developmental psychologist has been teaching sign language to Koko, a female gorilla. Although Koko shows remarkably human emotions and intelligence, her psychologist says she’s an average gorilla at best.

The Comfortable Hole

Koko’s psychologist first tried teaching her the same hand signs used by the deaf, but in time Koko began inventing her own sign language. For example, when she was shown a wedding ring, she responded by combining the sign for “finger” with the sign for “bracelet.” Today her working vocabulary is about five hundred words. She initiates about half of her conversations, asks questions, and will even deny things. She also talks to other animals.

The most interesting thing about Koko, however, is her communication of certain abstract concepts, like old age and death. She cried when her pet kitten (which she named All Ball) died. Previously, her keepers phrased questions to her about death: “Why do gorillas die?” they asked, She sighed in return, “Trouble, old.” When asked, “Where do gorillas go when they die?” She answered, “Comfortable hole,” blowing a kiss goodbye. Her psychologist was puzzled where she got such a concept, but found a confirmed observation of a group of gorillas who came upon a dead crow, dug a hole, placed the corpse within, and covered it with dirt.

Perhaps this is the most important discovery about Koko: a gorilla can know as much about death as many people do. A person is buried, and that’s about it comfortably “resting in peace.” It’s amazing that a civilization as materially advanced as ours officially teaches no more about death than what an average gorilla knows!

The Brhad-aranyaka Upanisad states, yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanah: “He is a miserly man who does not solve the problems of life as a human being and who thus quits his body like the animals, without understanding the science of self-realization.” Krpana means “a miserly person,” one who hoards valuable assets. In other words, the real value of human life escapes the person who neglects self-realization.

Who am I? What is the purpose of life? Why do I have to die? Where am I going? These questions signal the start of self-realization. Too often they’re postponed till the last bewildering moment of death.

Such procrastination is due to attachment. To be attached to the body is natural, because we are living in it. But without proper spiritual education, we tend to equate the body with ourselves. We assume a bodily identity, an identity we constantly reinforce by innumerable forms of sense gratification. As we grow older, our identity expands with our attachments from our bodies to our relatives, friends, community, race, nation, and humanity.

Affection for these things is natural, but in the life of one devoid of self-realization, that affection becomes the cause of miserly existence. Thousands of years ago, on the Battlefield of Kuruksetra, Arjuna faced the perplexity of material identity and affection by consulting Lord Krsna. Thus, by Krsna’s transcendental advice, Arjuna was able to overcome his attachments.

We should also take advantage of Lord Krsna’s teachings in the Bhagavad-gita. After all, our attachments, be they spiritual or material, are based upon our education.

The word education comes from the Latin educare, which means “to bring” or “to call” out (what is already there). Koko’s education brought out her realization which was pretty good for a gorilla that life ends with the body. But should an intelligent human being be satisfied with a comfortable hole in the ground at the end of life? The opposite of the krpana (miser) mentioned above is the brahmana, or one who by developed intelligence is able to use the human body for successfully solving the problems of life. That is the special prerogative of humans over gorillas.

By Gandini Devi Dasi 

The Bhaktivedanta Institute for Higher Studies (BIHS) invites you to the Summer Discovery Series, a free online event hosted via Zoom, unfolding over three weekends—July 12–13, July 19–20, and July 26–27. This global gathering brings together 18 distinguished speakers to share insights on some of the most pressing and profound questions of our time. Designed to explore the deeper dimensions of science, consciousness, and human values, the series features a diverse group of scholars engaging with topics that challenge conventional boundaries and offer new pathways for inquiry.

Presentations will address the search for a new scientific language, the philosophical analysis of moral categories like good and evil, and the role of reincarnation research in developing a more complete science of consciousness. Other talks explore molecular systems and functional plasticity, the epistemology of mathematics, neuroscience, and how ancient texts like the Srimad Bhāgavatam offer insights into truthfulness and personal integrity.

The series also examines ethical frameworks, aesthetic perception, and questions of purpose and meaning in the universe. Emerging research on animal ethics, nature’s intelligence, career dharma, and the integration of scientific openness with spiritual insight rounds out a program that is both intellectually challenging and personally relevant.

Read more: https://iskconnews.org/bihs-offers-free-global-series-on-consciousness-ethics-and-meaning-this-july/

By Jaya Vamandeva Das

The ISKCON India Youth Council (North Wing) officially launched UDGAAR 2025, a major youth empowerment initiative aimed at addressing some of the most pressing challenges faced by India’s young generation. The event in ISKCON Delhi was graced by senior ISKCON leaders, also serving as Advisory Committee Members for UDGAAR: Devakinandan Das (Zonal Secretary, ISKCON), Vrajendra Nandan Das (Communication Director, ISKCON India), Mohan Rupa Das (President, ISKCON Delhi), and Sundar Gopal Das (Chairman, IIYC). 

Scheduled for 12th October 2025 at the Indira Gandhi Indoor Stadium, New Delhi, UDGAAR: The Festival of Culture and Wellness will bring together over 15,000 youth devotees from across North India.

In today’s fast-changing world, India’s youth face growing pressures—addiction, mental health challenges, unemployment, and social distractions. UDGAAR 2025 offers holistic, value-based solutions rooted in India’s timeless Vedic spiritual heritage. The festival aims to empower youth with spiritual strength, ethical values, leadership skills, and emotional resilience—preparing them to contribute meaningfully to India’s progress.

A key highlight will be a Guinness World Record attempt where 15,000 youth will take a collective pledge for an Addiction-Free India, sending a powerful message of unity and determination to the nation and the world.

UDGAAR 2025 is not just an event, but a movement inviting government, corporates, media, and educators to join this positive revolution—building a Viksit Bharat (Developed India) led by empowered youth.

Read more: https://iskconnews.org/iskcon-india-youth-council-north-wing-launches-udgaar-2025/

On July 26 and 27th, recent efforts of the BBT Youth For Book Distribution, an Initiative of the BBT MCI Team, will come to fruition in Global Youth Book Distribution Day. This project is being spearheaded by youth, for youth, in order to fulfill the deep desire of Srila Prabhupada that everyone regularly participate in book distribution. On those days, youth (loosely people ages 12-25, but anyone who identifies as “youth” is welcome) will go out with community support to distribute books and get a taste of book distribution in a supportive, safe framework. Youth will work alongside experienced distributors, parents, and temple community members for guidance and support. They will get a chance to engage in door-to-door book distribution as well as book distribution tables to accompany sankirtan. 

Local distribution coordinators and youth leaders in each community will organize the logistics, and members of the community will go out along with the youth. The aim is not a one-time event but the beginning of a regular, long-term support system for youth involvement in book distribution. Scores and participation will be tracked so that progress can be measured and improved over time, in line with Vaisesika Prabhu’s principle that “whatever gets measured gets improved.” 

Read more: https://iskconnews.org/bbt-youth-launch-global-book-drive-july-26-27th/

I was invited to give a talk on the highest yoga principles at the new Bhakti Yoga Studio near downtown Seattle. It is a nicely set up facility and especially meant for young people who are searching for the meaning of life.

When I arrived there was already a blissful kirtan happening that lasted more than an hour. At the end everyone was so ecstatic that they spontaneously got up and danced with arms in the air.

The young devotees organizing the program told me that they took the lead from similar programs around the world. One of the key factors of the program was to finish with “devastatingly” sumptuous prasadam.

Source: https://www.ramaiswami.com/

Part one: THE OPULENT ANSWER

Many devotees ask how we are to understand the Ulta, or Bahudha return Ratha-yatra in Jagannath Puri? If (as Gaudiya Vaishnavas state) we consider the Gundica-yatra, or Ratha-yatra to respresent the ecstatic emotions of the residents of Vrindavan taking Krishna home from Kuruksetra. How do we then understand the return Ratha-yatra?

Is it a festival celebrating taking Krishna away from Vrindavan?

There are two sides, two answers, that can be offered to this question. To understand them, one first needs to consider something about the nature of Sri Jagannath Puri Dham. In his book, “The Embankment of Separation” (chapter 7), Srila Prabhupada’s Orissan disciple, Sri Srimad Gour Govinda Maharaja describes Lord Jagannath and Puri as: aisvarya-madhurya yugala-milana – “The combination of both opulence and sweetness.” This point is substantiated by Srila Sanatan Goswami who writes in his Brhad-Bhagavatamrta (2.5.212):

sri-krsna-devasya sada priyam tat
ksetram yatha sri-mathura tathaiva
tat-paramaisvarya-bhara-prakasa-
lokanusari-vyavahara-ramyam

“Just as Mathura-Vrindavan is eternally dear to Sri Krishna, so too is his abode of Purushottam Kshetra Jagannath Puri. There in Puri, Krishna displays supreme opulence and while at the same time presents pastimes that are full of sweetness.”

This may strike the learned readers as confusing, for in terms of siddhanta, there is a vast difference between the qualities of aisvarya, opulence; and madhurya, sweetness. When jnana and aisvarya, knowledge of the Lord’s opulence and position, are present then rati-sankucita ? love is shrunken. Srila Krishnadas Kaviraj Goswami has described in (Cc madhya 19.194):

aisvarya-jnana-pradhanye sankucita priti
dekhiya na mane aisvarya?kevalara riti

“When opulence is prominent, love of Godhead is shrunken. According to kevala devotion, however, even though the devotee sees the unlimited potency of Krishna, he considers himself equal with him.”

How then do we understand Jagannath Puri and the return Ratha-yatra?

A few years ago we wrote an article in issue 13 of our “Sri Krishna Kathamrita” journal, called, “Only Hindus Allowed”, which addressed the subject of why Jagannath doesn’t allow foreign devotees inside of the temple. In the course of discussing that topic from various angles, another topic came up which is very central to the return Ratha-yatra:

The marriage of Lakshmi and Jagannath.

The Gundicha temple is said to be the place where Lord Jagannath was originally carved by Visvakarma and where he was initially installed by Lord Brahma. Hence, Gundicha represents the sweet home of Krishna’s Vrindavan.

What many devotees don’t know is that the events leading to the Ratha-yatra actually begin several days before the actual event. On the Sukla Ekadasi day of the month of Jyaistha (May June), better known to devotees as Pandava-nirjala Ekadasi, there is a festival Rukmini-harana or Rukmini-vivaha. This event takes place inside the Sri or Jagannath temple, and consists of the priests ceremoniously marrying Lord Jagannath with Goddess Lakshmi.

It is a very romantic festival, part of which entails the ceremonial tying together of the cloths of Jagannath and Lakshmi. Four days later is the day known as Snana-Purnima, wherein Lord Jagannath has a public bathing festival called, Snana-yatra. Snana-Purnima is considered to be the day that the deity of Lord Jagannath was first installed by Lord Brahma.

After his public bath of hundreds of pots of water, Lord Jagannath falls “sick” and goes into seclusion to regain his health. This time is called, anavasara. During this period the newly wedded Lakshmi acts as the ideal wife, and for the next fifteen days she doesn’t sleep, but only nurses her beloved husband.

After fifteen days without rest Lakshmi eventually falls asleep (you can’t blame her!). At that time her newly married husband quietly unties the knot in their cloth and leaves to go see his girl friends Radharani and the Vraja-gopis.

We call that Jagannath Ratha-yatra.

Lakshmi Devi wakes up a few days later to find her husband gone. When she inquires where he is, Jagannath?s servant nervously explains that he went to see his girlfriends. Hearing this, Lakshmi leaves the altar, and goes to stay in the storage room of the Jagannath temple ? like a depressed wife might. She refuses to take bath or eat any opulent food, and dines like poor Orissan people on simple village rice and spinach.

In Odisha there is a sthala-purana known as the Vamadev-samhita. This book describes many aspects of the worship and activities of Lord Jagannath and is one of the main texts followed by the priests in the Jagannath Mandir. Chapter sixteen therein offers many details of the Ratha-yatra (for a more elaborate exposition of the contents thereof, interested readers can see our article in Sri Krishna Kathamrita). It states that after a few days Lakshmi Devi goes to ask advice from Goddess Bimala inside of the temple. To paraphrase things, she basically says, “This is not right! I’m a newly wedded wife! Why did my husband leave me? I was being so good taking care of him. Moreover, he took Subhadra with him, at least he could have taken me!”

Bimala Devi offers some womanly advice saying something to the effect, that, “Yes. I understand. All men are like this.”

Bimala then offers some magic churna or powder to Lakshmi, which she says will, ?Help restore your husband’s intelligence.”

The following morning, on the fifth day after Jagannath?s departure, Lakshmi wakes up in a sulky mood. She finally has a bath and puts on ornaments. Then, collecting some of her associates (traditionally represented by the deva-dasis), she is carried on a palanquin to the Gundicha Mandir to see her newly-wedded husband. This festival is known as Hera-pancami, and takes place on the fifth day after Ratha-yatra. Hera means ?to behold?, while pancami means ?the fifth day?. The festival is also sometimes called, Laksmi-vijayotsava, or ?the victory celebration of Lakshmi?.

Angry and jealous, Lakshmi Devi is in the mood of an adhira nayika, a restless, aggrieved heroine. By the time she arrives at the Gundicha Mandir, Lord Jagannath is already inside with his brother and sister. At that time Lakshmi and her girl friends and her harass the Pandas outside who are taking care of Jagannath’s cart and they break part of the cart.

In her angry mood, Lakshmi then goes into the temple to see her husband. She does not speak to Jagannath, but merely comes before him bows her head. Then she blows the magic powder at the Lord that she received from Bimala Devi. Finally, still without speaking, her and her girl friends depart from the temple.

She tells some of the servants of Lord Jagannath, “Tell your master that his wife has returned to their palace.”

Perhaps this makes Lord Jagannath transcendentally nervous as two days later he decides to return to the Jagannath Mandir to see Lakshmi. While Jagannath is returning the king of Puri performs an important function and goes to see Lakshmi Devi. This ceremony is called, Laksmi Narayana Bhet, and the king acts as a kind of go-between marriage counselor.

He shows Lakshmi that her husband has returned, “See his cart.” And tells her that he loves her and she should forgive him. At this time Jagannath traditionally, (not followed any more) sends an elephant for Lakshmi to ride on to come and see him.

Still in a sulky mood, Lakshmi refuses, and when Jagannath requests her a second time she finally comes out of the temple, surrounded by her girlfriends on a palanquin, (not by the elephant sent by her husband). She goes to Jagannath’s cart circumambulates her husband and then quietly goes back inside of the temple. This generally takes place on the tenth day of the bright fortnight of the month of Asadha.

Jagannath wears a special dress the next day known as suna vesa. That day is known in Orissa as Bahudha Ekadasi or the ?return Ekadasi?. Having returned to the Sri Mandir, Lord Jagannath wants to pacify his sulky newly-wedded wife. Some say that it is for this purpose that on the evening of Bahudha Ekadasi he wears the suna-vesa, golden dress. This most opulent of all Jagannath?s dresses consists of solid gold hands and feet, and many, many gold necklaces, earrings and various gold ornaments. It?s said that on this day, between the three deities they are wearing more than one ton of gold ? an appropriate dress to pacify the goddess of fortune and assure her that he has left his girl friends and fthe simple village of Vrindavan.

The following day, the deities go back inside of the Sri Mandir. First Balaram and Subhadra return to their places on the altar. However, when Jagannath is about to get down from his cart to go inside, Lakshmi’s maidservants slam the Lion-gate shut and bar Jagannath’s entry. Following this there is a dialogue carried out in the form of Sanskrit songs between a representative of Jagannath and a representative of Lakshmi. Jagannath’s spokesperson goes to the gate and loudly proclaims something to the effect of, ?Jagannath loves his wife Lakshmi very much. He feels very bad, and is begging for her forgiveness.?

Many things take place after this, which would make our article unnecessarily long. Suffice to say that after many sweet words (and presents!) from Jagannath, Lakshmi finally relents and allows her husband back inside (it’s not only foreign devotees who are barred entry into the temple!).

Jagannath’s triumphant return to the Sri Mandir, is called the Niladri Vijaya and commemorates the day that he was first installed in the temple by Lord Brahma. Once he has returned inside the temple there is another final ceremony wherein they again tie together Lakshmi?s and Jagannath?s cloth.

The couple is finally re-united.

This is a brief description of the opulent reason for the return Ratha-yatra. With the blessings of Hari, guru and the Vaishnavas we intend to present something in part two of this series about the sweet reason behind the return Ratha-yatra.

Jaya Jagannath!

Part two: THE SWEET ANSWER
In part one of this presentation we addressed a question that many devotees have: “How are we to understand the return Ratha-yatra in Jagannath Puri?” In the previous article we addressed the first, or opulent answer to that question, which is that Jagannath has to return to his newly married wife Lakshmi.

However, considering that Gaudiya Vaishnavas deem the Ratha-yatra to represent the ecstatic emotions of the residents of Vrindavan taking Krishna home from Kuruksetra, there is also a sweet, and more internal answer to the question. How do we understand the return Ratha-yatra from that perspective? Is it a festival celebrating taking Krishna away from Vrindavan?

We will also address a second important doubt in this final installment: “Did Sri Chaitanya Mahaprabhu take part in the return Ratha-yatra, and if so, how did he participate?”

It might be helpful if we first contemplate something about the profound mood and emotions experienced by the Vrajavasis at Kurukshetra. They were going through a wirlpool of conflicting ecstatic feelings. On one hand there was the sweet bliss of finally meeting with Krishna again after such a long time — a meeting that they were not even sure was going to ever happen. At the same time, there was some sulkiness, especially amongst the vraja-gopis: “You left us! You promised you would return, and you didn’t!”

Although they were experiencing the highest happiness of again meeting with their beloved Krishna. They also couldn?t forget the fact that he had left them.

Other emotions they were poignantly experiencing include the fact that although they were so, very, very happy to be reunited with Krishna, they were unhappy with the opulent regal atmosphere present there at Kuruksetra.

They wanted him to come home to Vrindavan.

Aside from this, there was yet another conflicting feeling churning the waves of their ocean-like hearts: They were painfully aware that soon, Krishna was going to leave them again to return to Dwarka. And after his departure, they didn’t know if they would ever see him again or not.

The atmosphere in Jagannath Puri is a kind of emotional mirror of the mood at Kuruksetra when Krishna met the Vrajavasis there.

These seemingly opposite emotions work together to help create an inconceivable atmosphere in Puri that Sri Srimad Gour Govinda Maharaja called, “aisvarya-madhurya yugala-milana ? a simultaneous combination of opulence and sweetness”, and the place of “Two opposites in one container — union and separation.” As the Vrajavasis experienced in Kuruksetra, there is union in Puri. Having darsan of Jagannath Krishna provides unlimited pleasure for Sri Chaitanya Mahaprabhu. Yet at the same time, in Jagannath Puri, as in Kuruksetra there are also the pangs of separation.

So then what about our above question: “Did Sri Chaitanya Mahaprabhu take part in Lord Jagannath’s Bahudha or return Ratha-yatra, and if so what was his mood?”

Srila Krishnadas Kaviraj Goswami describes in Sri Caitanya-caritamrta (madhya 15.16), that during the four month period of caturmasya, the associates of Sri Chaitanya Mahaprabhu took part in all of the festivals of Lord Jagannath in Puri. When I first came across that statement I remember thinking to myself, “ALL of the festivals? And if so then what about the return Ratha-yatra?”

Moreover, after contemplating further on the matter, it seemed obvious to me, that the devotees of Sri Chaitanya Mahaprabhu never would have attended the return Ratha-yatra if Mahaprabhu didn’t observe it. Kaviraj Goswami says that those devotees were more attached to his association than even having darsana of Lord Jagannath. So it seemed to me that Mahaprabhu must have attended the festival.

If so, what was Mahaprabhu’s mood at that time? Can we accept that he was helping to take Krishna away from the Vrindavan like Gundicha temple to return him to the Dwarka like atmosphere of the Sri or Jagannath Mandir?

With these thoughts in mind, I began further research on the subject. As part of that research, I inquired from many sadhus and learned persons in Puri, including the King of Puri and many of the mahunts, or spiritual leaders of various groups there.

Basically the reply I got was, “No. He didn’t observe that festival.”

Srila Murari Gupta was one of the personal associates of Sri Chaitanya Mahaprabhu in Nabadwip. He wrote in Sanskrit, one of the first biographies of Lord Chaitanya, entitled, “Sri Krsna-caitanya-caritamrtam”. Therein he speaks about Mahaprabhu’s attendance at the return Ratha-yatra. He elaborates slightly on it saying, gaura-candro ratham anugata ? “Moonlike Gauranga followed *behind* the cart of Lord Jagannath.” (text 4.21.2)

Finally I had an answer that I found satisfying! In the same way that Radharani and the gopis followed behind the chariot of Akrura when he was taking Krishna away from Vrindavan, Sri Chaitanya Mahaprabhu followed behind the cart of Lord Jagannath in Puri when he was leaving the Vrindavan like Gundicha Mandir. Neither, the gopis, nor Sri Chaitanya Mahaprabhu pulled the Lord’s cart to Mathura, or the Puri Sri Mandir. Rather, they were following behind (anugata); crying and pleading, “Don’t go! Don’t go!”

Jagannath Puri Dham has many names. It is called Purushottam Ksetra (the place of the Supreme Lord), Sri Ksetra (the place of Lakshmi Devi), Anna Ksetra (the place of prasadam rice), and Durlabha Ksetra (a difficult place to enter). Srila Bhaktisiddhanta Saraswati also addressed it as Vipralambha Ksetra, or the place of separation. Yet another name is Gupta Dham, a hidden mysterious place. I hope from this humble presentation that the Vaishnavas may have a deeper understanding of this festival and this very deep, mysterious abode of separation.

Vaisnava-krpa-prarthi (praying for the blessings of the devotees),
Madhavananda Das

Source: http://www.dandavats.com/?p=29556

By Sri Nandanandana dasa (Stephen Knapp)

These days fewer people are interested in taking up anything that they cannot immediately apply to their lives. The common question is: “What is this going to do for me?” Or “What am I going to get out of this?” So if we cannot relate the purpose of Vedic culture or its spirituality to people today, especially to the youth, then it is not likely they will take an interest. Yet, everyone is interested in gaining more out of life, or reaching their higher potential, which, actually, has been the purpose of the Vedic system from time immemorial. Yet we have either forgotten that, or have failed to present that purpose properly. So this is one angle we can use to impress the importance of Vedic culture or Krishna consciousness and its spiritual philosophy to people today.

Everyone should want to reach their highest potential. But to do this we also need to focus on our spiritual potential, which is actually a way to become much more refined, developed and useful than merely focusing on our material possibilities, or only developing marketable skills for earning a big paycheck. 
The Sri Isha Upanishad, Mantra 11, explains: “Only one who can learn the process of nescience (or material knowledge) and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessing of immortality.”
So to start with one angle in reaching our highest potential, the point here is that through the advancement of material knowledge we do not solve the problem of our reincarnation or being completely free from repeated birth and death through numerous situations in this material world. We have no idea how many lives we have lived, nor how many more we will go through unless we add the study and application of spiritual knowledge to our lives. What is the point of this human existence if all we do is find better ways to eat, sleep, have sex, produce children, and advance our economic development and living condition? And then we simply repeat this pattern life after life? For what? Animals work in the same way, and often times with fewer problems. So what is the difference?
The way to solve all of the problems of life and to perfect this existence is the prime opportunity of human life, which is to become advanced in spiritual knowledge as well as in our material occupation. One without the other is incomplete. This is the only way we can reach our highest potential and not merely work at attaining success in a temporary material profession. 
Spiritual knowledge, Krishna consciousness, is also the means to attain real happiness, especially through realizing our true identity, and thus become fulfilled by our real mission in life. It is also the means to attain a permanent blissful life after we leave this body. If we forget our true identity as a spiritual being, we will think that this body and this life, and everything connected with it, is the all in all. We will think that the happiness of this mind, body and senses is the complete goal of everything we are meant to do here in this world. But this is like being caught in a dream, attached to clinging to a hologram, a false conception of life. No one is truly happy in such a fleeting situation since the happiness therein is always being interrupted by different forms of suffering, or stress, anxiety, worry, concern, and of course disease, old age and death. No one wants that because that is not our real nature, it is not our real identity, but it is forced on us from the beginning of simply having a material body. The human body is a wondrous machine, a means to accomplish the goal of life, but it is still a machine that we are situated inside. It is not who we really are, like a driver in a car. We may have a fabulous and beautiful car that we are proud of, or an old clunker we are ashamed to be seen in, but in either case we are only the driver. We are not the car itself. So we must realize who and what we are and regain our spiritual identity beyond the body we have, and also realize our connection with the Supreme. 
Real happiness is possible to experience when we rise above the limitations of our material condition and misidentification as a temporary material being. The modern trend of material civilization is to increase our material pleasures, which has brought about the false aim of life and the goal to acquire more money, more facilities, more consumerism, more manipulation of nature, etc. Whatever it takes. This has also brought about more problems in politics, economics, international relations and intrigue, lack of cooperation, and increases in corruption, pollution, the constant threat of war, terrorism, new diseases, a decrease in natural foods, and so on. And people call this progress? Is this any way to live? Is this the trend into the future?
Therefore, it is best to use this body and mind to live simply with an honest career and then cultivate spiritual knowledge and help others do the same.

INDIVIDUAL BENEFITS

1. Everyone wants to find joy and happiness. For what other reason are you working or studying? We are working to acquire money, security, a better future for ourselves or our family, or to make improvements in our occupation. Yet, we need to clearly understand that spirituality, Krishna consciousness, is the key to real happiness. And by that I mean the happiness that reaches the soul, and not that which merely occupies the ever-changing demands of our mind and senses. It is through spiritualizing our lives that we can change our attitude to joy, and not look at things with the humdrum attitude of “Another day, another dollar” or something similar. This is not unusual because we often see that without spirituality life becomes empty and without real purpose or any deep meaning. By adding Krishna consciousness to our lives, it often improves our attitude and is reflected in every other area of our life, including job performance, relations with others, family cooperation, our flexibility, the way we handle problems or inconveniences, and the way we may even inspire others to do the same. 
2. Spiritualizing our lives means to spiritualize our consciousness. It is through such spiritual awareness that we can recognize the transcendental essence of all beings. We are all spiritual in nature, but this remains invisible to us as long as we do not uplift the vibratory level of our consciousness. So if we want respect, and if we feel that people need to increase their appreciation and love for each other, this can easily be accomplished by recognizing the similarity we have with one another on the spiritual level. It is through Krishna consciousness that can most easily change the selfish interest we have toward ourselves and our clan to a broad or universal love. 
Most problems between people or countries or ethnic groups reflect the lack of love, compassion and understanding we have for each other, which is the essence of the Krishna conscious principles we need to be follow. 
3. Krishna consciousness also offers an uplifting view of life. Once we are truly spiritualizing our lives, whatever troubles we have begin to appear as if they are only an interesting play of energy in which we are temporarily involved. We can see that such difficulties are not actually part of our real identity. They are only going on around us and we take them seriously only to the degree that we feel they are affecting us and our bodily or mental happiness. In other words, they affect us to the degree in which we are in the illusion.
Krishna consciousness gives us the courage and lightheartedness to face the difficult situations in life, or the drama around us, and to realize we are different from such externals. By this I mean that we can perceive that we are spiritual beings that are interacting on the temporary material platform. Therein whatever joy or sorrow we experience comes and goes like the winter and summer seasons. It is temporary and that is all we can expect from it because that is all it can offer. But without spiritual understanding, we take these temporary ups and downs and the pursuit for material happiness very seriously. So if we want more than this, or something deeper, we need to reach our real identity through the spiritual path. 
4. Krishna consciousness teaches us the art of living, but also the art of dying. This is the means by which we recognize the temporary nature of life and that we must always be prepared for death and for attaining the best position in our next existence. It is considered that without such preparation our life is not complete and we have not used it properly, regardless of whatever else we may accomplish. 
5. Krishna consciousness means that you see the big picture. And what is the big picture? It is that this life is but a moment on our great path toward self-realization. That great path encompasses many lifetimes. Each one is like a flash of lightning in the span of eternity. So our progress through the big picture evolves around and depends on our spiritual development. That is all we carry with us from one life to the next. Whatever material assets we attain in this life ripens in this one existence only, whereas spiritual progress is viewed over many, many lifetimes. Whatever spiritual benefits we are experiencing now may have been developed many lifetimes ago. Similarly, our spiritual practice today may provide us with benefits in this life as well as many lifetimes that may follow.
The big picture is that all you have ever been through, including so many lives before this one, has brought you to this very moment. You are the son or daughter of the past, the product of all your experiences and actions. But you are also the father of your future, starting from this particular point in time. It is up to you to decide what to do and where you will take yourself from this point onward. Your possibilities are endless, and spiritual development only increases the possibilities that you have. 
6. Genuine spirituality also means that we accept responsibility for ourselves, what we do, how we affect others and our environment, and how we have the power to change our situation. So if we want to improve such things, then we can find that the basis of Krishna consciousness and genuine spirituality is also the foundation for the improvement of everything in this world, starting with our own sphere of influence, however big or small that may be. However, we need to emphasize that such spirituality is above the conventional form of most religions. Real Krishna consciousness means those spiritual principles that can be applied directly to the soul or real identity of the living being regardless of the temporary material condition or status in which he or she is presently found.

GLOBAL BENEFITS

Just as there are individual benefits to the practice of Krishna consciousness in one’s life, naturally there are also blessings that will manifest on a global level. 
First of all we have to understand that lust is public enemy number one. Most of the crimes that are committed in the world stems from individual or collective lust. We see around us that many advertising campaigns are based on invoking the desire to acquire something. This desire is based on satisfying the mind and senses for one’s own selfish happiness, and this pleasure is called lust. And we must look within ourselves to see how much lust is there and how to be free of it. 
If it is allowed to grow, this lust can develop into a covetousness over land, possessions and power. If we want something, we may work for it honestly, or we may make schemes involving corrupt activities to acquire it. If this sort of lust increases amongst people, the whole planet becomes chaotic. And when the rulers of the planet exhibit such tendencies, then there is no chance for peace in the world, as we can plainly see. Therefore, the collective practice of Krishna consciousness can help rid the world of such lust and its various damaging effects. 
We must also understand that the two prime factors that keep the world from being united is the presumption of racial superiority and the desire to conquer and convert. These are the antithesis of Dharmic or Krishna consciousness principles. But how many religious paths do we see that incorporate the idea of conquering regions of the world through religious conversions, or that even rejoice in the number of converts they have established? This is not the way of true spirituality. 
So it is time for a new breed of humanity, a new species of human beings. This doesn’t mean a new genetic code. It means the appearance of a new level of consciousness, a new level of awareness in which the principle of Krishna consciousness is a natural part of life and a natural part of our respect toward each other. And the freedom to pick one’s own level of spiritual development that one needs in this lifetime. This is the world of Krishna consciousness . 
Krishna consciousness is full of possibilities. It is open for the individual to develop as he or she needs to. It allows for a person to start at whatever level is best for him or her, and set the goal of one’s spiritual development that they find most suitable. Krishna consciousness does not involve teaching a dogma that must be adhered to in order to be “saved,” or suffer the threat of going to hell and eternal damnation if you don’t fit the mold. That is too limited for the Universal Spiritual Truths found in Krishna consciousness. We have to keep in mind the “big picture,” as previously mentioned. This means that spiritual progress is usually made over many lifetimes, as described in the Bhagavad-gita, and that this one life is only a small portion of the path we are on. 
We also have to be a clear channel through which the unconditional love from Lord Krishna flows through us toward everyone else. To do that we also have to recognize the Divine in all species of life. That can be done only through the serious application of spiritual principles. 
The point is that the more spiritual you become, the more you can perceive what is spiritual, and the more the spiritual strata becomes a reality to enter or experience rather than a mystery to solve. Plus, the more you spiritualize your consciousness, the less confused you will be about what is your true identity and, thus, the true purpose of life. It is an automatic process that the more spiritual you are, the more clear is everything else. If society could increase in the number of people who are evolving in this way, naturally the whole world will improve accordingly.

HOW DO WE DO THIS

So how do we manage our time to include the necessary spiritual practice? Spiritual practice means two things, the sadhana and the study. The sadhana itself can mean your meditation, your chanting of japa such as the Hare Krishna mantra, reciting your prayers, or doing your puja or worship. The value of this is often underestimated. What it does is incorporate the spiritual vibration into your consciousness. It raises the frequency level in which you perceive and operate. The next part is to do the study, reading the spiritual books to educate yourself in the tradition and your understanding of spiritual knowledge and of the importance of your Krishna conscious practice. Such books may include the Bhagavad-gita, Srimad-Bhagavatam, etc.
So as we do this on a daily basis, we will naturally carry that spiritual consciousness with us wherever we go. For example, you may have a special room where you do your spiritual activities, and if you are burning incense, you might carry the scent with you in your clothes. Then wherever you go and whenever you smell the aroma, it makes you think of the atmosphere in your special room. When that happens you may feel the same uplifting mood that you felt when doing your spiritual practice in your room. So we have to learn how to carry that special atmosphere in our consciousness throughout the day. That becomes the nature of Krishna consciousness that you carry wherever you go. 
So if you are convinced as to why we should spiritualize our lives, then we have to make Krishna consciousness as one of the main foundations of our life. It must be viewed as a corner stone upon which we build everything else. So it must be one of the main ingredients in our daily schedule. 
You have a life with only so much time, which means you must be careful with how you spend it. An example is that your life can be represented by a glass of water. The glass can only hold so much, and once it is filled, that is it. You can’t put any more into it. So how will you fill it? If you have an assortment of stones, sand and water, what will you begin to put into it first? If you fill it with small stuff, then you will not have any room for the big things, the important items. So first you put in the rocks, or those things which are the most important. These may include school, work, family, but also your spiritual practice. These are four stones. So put those in the glass before you put in anything else. Then in between the stones will fit the sand, the small stuff. And even in between the sand will fit the water, the smaller and less important things. But first always include and make time for the important items, the rocks or foundation of your life, and your spiritual practice, Krishna consciousness, must be one of them. 
So you should set aside a couple hours or more in your daily schedule to do your spiritual practice. If you take an hour, for example, then you can divide it into a half-hour for your sadhana or meditation, and another half-hour for your study. Then as you develop, increase that. Spiritual life is like a train that runs on two tracks, and your sadhana and study together provide the necessary tracks for smooth progress for that train to keep on a rolling. The early morning is always the best time to do this. But some time in the evening also may be suitable for you. However, whatever time you choose, it is necessary to continue with it. Like a daily shower, you can’t stay clean unless you do it everyday. Similarly, you can’t stay spiritually purified or uplifted and enthused unless you are steady at it in your daily schedule. 
Furthermore, you may never know when you will need your Krishna consciousness. You may need it when dealing with others, settling disputes, carrying out your family duties, and so on. But most importantly, you will never know when you will meet with the final test when you die. That certainly separates those who are prepared from those who are not. I had a friend who spent all of his time on his college studies. Then with only six months left to go before qualifying for his Ph.D., he died in a car crash. Of course, it was completely unexpected. So you never know when death may strike. So the point is that you continue to make your plans for this life and take care of your responsibilities, but also make time for your spiritual development, which prepares you for everything else, this life and beyond. 
The final point to remember is that any path of accomplishment requires self-sacrifice, no matter whether you are attempting to acquire material benefits or spiritual advancement. We are always looking to develop our future, no matter whether it is with a better job, a nicer home, or financial security for our family, or other things. But if you can reach that strata where there is no more sacrifice, no more war, no more difficulties, but instead find universal love and understanding and cooperation, don’t you think that is a sacrifice worth doing? Don’t you think that is an endeavor worthy of attempting? Don’t you think the knowledge of this is worth spreading to let the whole world know of it or how to reach it?
There is no reason why we cannot bring an increasing amount of the spiritual atmosphere to this earth planet. We can indeed change things here and bring improvements in so many ways. But we need to start with ourselves first, and that depends on our spiritual practice and the Krishna conscious principles we incorporate into our own lives, which can bring about deep and personal spiritual realizations and insights. From there it can spread through our sphere of influence, however big or small that may be. We all want peace and cooperation, but you will never get that as long as we see and operate according to our differences, which will always be there on the material platform. So we must rise above that to a higher level of reality, the higher dimension. And this dimension is all around us. All we have to do is train our mind and consciousness to be able to tune into it so that it opens up to us. Then through our continued spiritual development, our Krishna consciousness, we can enter into it. That is the ultimate advantage of spiritualizing our lives and making time for it. And to do that most effectively is why the process of yoga has been provided and described by the great rishis and Vedic literature.
Plus, the easiest yoga to perform, especially in this age of Kali-yuga, is bhakti-yoga, the yoga of devotional love aimed at the Supreme Lord. This also includes the Yuga Dharma, which means the most effective path for this age, which is the chanting of the Lord’s holy names as found in the Hare Krishna Maha-mantra. This is what should be studied, practiced and shared to provide the most practical level of spirituality for everyone. Then our higher potential in life can be attained and our superior purpose can be accomplished.

For the past 80 years, Back to Godhead magazine has served as a powerful medium for spreading Krishna consciousness around the world. First launched by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the magazine has become a cornerstone of devotional literature, offering timeless wisdom, inspiring stories, and updates on spiritual initiatives across our Society.

However, in recent years, annual subscriptions have declined. In order to continue publishing, Back to Godhead urgently needs 5,000 new subscribers. By subscribing, readers can help preserve Srila Prabhupada’s sacred legacy and ensure that his mission continues to reach seekers worldwide.

For just $37.95 per year, subscribers will receive a world-class, full-color magazine filled with articles that illuminate the philosophy and practice of Krishna consciousness. Supporters are also encouraged to sponsor bulk cases of the magazine for distribution through temples, giving others the opportunity to encounter Krishna’s teachings in a meaningful and accessible way.

To subscribe or to sponsor magazines for temple distribution, email btgsubs@krishna.com or visit their website With your help, it can remain a vibrant and enduring voice for generations of devotees and seekers to come.

Read more: https://iskconnews.org/back-to-godhead-magazine-appeals-for-5000-new-subscribers-to-sustain-publication/

By Atma Tattva Das

Mr. Champak Soni, an early and courageous supporter of the Hare Krishna movement in South Africa, passed away on June 25, 2025. He played a vital role in the establishment of Srila Prabhupada’s mission in the country, standing alongside ISKCON’s first pioneering preachers during a time of political division and legal risk.

In 1972, when Ksudhi Das, a disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, arrived in South Africa, Champak Soni offered him shelter at his private beach house. This act of service, done during the apartheid era, was not only generous but illegal under segregation laws at the time. His bravery and unwavering support helped lay the groundwork for the ISKCON mission in South Africa.

In 1975, Champak Soni also assisted in the extraordinary effort to bring Srila Prabhupada to South Africa, no small feat given that India had banned travel to South Africa and the apartheid regime placed strict limitations on the entry of Indian nationals. His behind-the-scenes efforts helped overcome these obstacles, making Srila Prabhupada’s visit possible.

Read more: https://iskconnews.org/pioneer-devotee-supporter-champak-soni-passes-away-in-south-africa/

Indian Prime Minister Narendra Modi has begun a five-nation tour, during which he will attend the upcoming BRICS summit in Brazil. Modi will visit Argentina, Ghana, Namibia, Brazil, and Trinidad and Tobago. Today, as he arrived in Ghana, he was greeted by Hare Krishna devotees singing the Maha Mantra. Recently, he also visited Croatia in June, a first for the European country.

Read more: https://iskconnews.org/pm-modi-greeted-by-iskcon-devotees-in-croatia-and-ghana/

IT'S IMPORTANT TO RESPECT AND HONOUR INDIGENOUS PEOPLES ON CANADA DAY IN THE SPIRIT OF RECONCILIATION.

The drive to the capital city, Ottawa, population 1,000,000, is five hours, and in the early section of this national holiday, Canada’s birthday, was quiet and road friendly.  No roads are necessarily friendly for a pedestrian.  There’s always some kind of road rage.  In general, it is the happiest day of the year for Canucks (an affectionate term for ‘Canadians’).  I was able to fit in 8,000 plus on foot before getting into a set of wheels.

Why is devotee care important in our society?

We have the most complete philosophy, and Srila Prabhupada has given us the wonderful process of Lord Caitanya Mahaprabhu. Part of that process is taking care of the devotees. Actually, Krishna says that He has nothing else to do but to take care of His devotees. And since His devotees are always thinking about Him, He is also always thinking about His devotees. So actually, devotee care is one of the primary angas or aspects of Krishna consciousness.

However, I heard that there was a study by some outsiders where they said that of all the schools, ISKCON has the best philosophy, but when they talk about taking care of devotees, then ISKCON is way down the list. So serving the devotees and taking care of the devotees should be a part of our religion, and we should be doing that as daily work instead of feeling it is something that should be forced.

What areas need care?

Of course, we should take care of devotees in all aspects, but there are some areas that deserve extra attention, like the children, elderly, ladies, the sick, those who are entering into a new ashram — these groups especially need to be helped. People who are visiting and becoming new members of the congregation also need help. Of course, not everything is to be done by the devotee care ministry — some services can be taken up by congregational devotees or by the temple — but at least some areas that are not dealt with by others can be picked up by the devotee care committee.

How can leaders show they care?

Sometimes it’s the small things that count. In the year 2000, I did some brainstorming to find out how the GBC could consider this idea in all its aspects, and what they were willing to do. I was surprised to note that about 75% of what was needed was local; the rest was divided between 15% national and 10% international. So most of the dealings are at the local level. If our leaders understand this and take an interest in devotee care, they can make a big difference.
Devotees believe that leaders should care. For instance, someone said that when an ISKCON leader arrives and devotees offer obeisances, he might stop only to acknowledge them, whereas if the leader of a Christian or other religious group sees someone offering obeisances, they often stop and inquire, “How are you”?

How will this help our movement?

If devotees see that this movement actually cares, they will be more confident to give their lives to Krishna, to give their lives to devotional service. Some may have needs, which if answered, make them feel much more satisfied and willing to serve the movement. The greatest help that can be given is to unite everyone. We should take care of our devotees, especially those who have given their lives to ISKCON. The various activities of devotee care will go a long way toward making one feel that Krishna really cares, also.

How did Srila Prabhupada show devotee care?

I had the good fortune of being in Mayapur when Srila Prabhupada would visit twice a year, once he would come in the summer, during the month of August, and in December he would stay a month and a half. During these times he would work on translations and oversee various projects. Then he would come for about two weeks during the Gaura Purnima festival. Of course, Srila Prabhupada coming here was very much necessary to unite the devotees. He called this the United Nations of the Spiritual World. Sometimes when Srila Prabhupada saw that people were struggling to control their senses, struggling to become Krishna conscious, he actually was seen crying! He really cared about the devotees. And he would give some instructions either to those devotees or those who had already surrendered, how to somehow help them.

In what ways do you suggest each devotee engage In devotee care?

We should make it a major part of our daily culture — Krishna consciousness and caring. We need to learn how to take better care of each devotee, according to his or her requirements. And of course, those who are in a higher position of responsibility are more empowered to help devotees. Some people feel that caring for devotees is more on the sentimental platform and may spoil them. Actually, those who think that taking care of devotees is sentimental also want to be appreciated and cared for. Krishna wants us to take care of His devotees. If someone is leaving their body, we should create a nice environment so they can think of Krishna at the time of death. This will go a long, long way in benefiting the devotee. If someone desires to many and we can help them to find a devotee partner, the chances of them marrying a non-devotee are much lower. In these simple ways we can make a big difference and avoid having devotees put in difficult situations unnecessarily, due to not having a care system in place. This is not sentimental. It is something very much needed and real.

Can you suggest some ways in which we can make devotee care popular in ISKCON?

To start, we can make the temple of Radha-Krishna a center of the community, a place that is there to help you. When devotees get sick, sometimes they are asked to go home to their parents. That’s ridiculous. We don’t hesitate to take them when they want to do service, but when they become ill, we send them home. In some countries, devotees have health insurance; in others, at least some medical needs could be supplied by members of the congregation. These acts will go a long way toward healing wounds and proving that ISKCON cares.

By HDG A.C. Bhaktivedanta Swami Prabhupada

“Because of my state of complete foolishness and paucity of pious activities, although the Lord offered me His personal service, I wanted material name, fame and prosperity. My case is just like that of the poor man who, when he satisfied a great emperor who wanted to give him anything he might ask, out of ignorance asked only a few broken grains of husked rice.”

PURPORT

In this verse the word svārājyam, which means “complete independence,” is very significant. A conditioned soul does not know what complete independence is. Complete independence means situation in one’s own constitutional position. The real independence of a living entity, who is part and parcel of the Supreme Personality of Godhead, is to remain always dependent on the Supreme Lord, just like a child who plays in complete independence, guided by his parents, who watch over him. The independence of the conditioned soul does not mean to fight with the obstacles offered by māyā, but to surrender to Kṛṣṇa. In the material world, everyone is trying to become completely independent simply by fighting against the obstacles offered by māyā. This is called the struggle for existence. Real independence is to be reinstated in the service of the Lord. Anyone who goes to the Vaikuṇṭha planets or Goloka Vṛndāvana planet is freely offering his service to the Lord. That is complete independence. Just contrary to this is material overlordship, which we wrongly take to be independence. Many great political leaders have tried to establish independence, but due to such so-called independence the people’s dependence has only increased. The living entity cannot be happy trying to be independent in the material world. One has to surrender, therefore, unto the lotus feet of the Lord and engage in his original, eternal service.

Dhruva Mahārāja regrets that he wanted material opulence and greater prosperity than that of his great-grandfather, Lord Brahmā. His begging from the Lord was like a poor man’s asking a great emperor for a few grains of broken rice. The conclusion is that anyone who is engaged in the loving service of the Lord should never ask for material prosperity from the Lord. The awarding of material prosperity simply depends on the stringent rules and regulations of the external energy. Pure devotees ask the Lord only for the privilege of serving Him. This is our real independence. If we want anything else, it is a sign of our misfortune.

SB 4.9.35

Source: http://www.dandavats.com/?p=913

One year, When I was leaving the Dallas/Fort Worth airport on July 4, a large American flag flying in the wind caught my eye, and I was surprised by how happy I felt. I reflected on how fortunate we were to live in a country where we have freedom of religion, and how Srila Prabhupada said, “America has been so good to me to give me money, men—everything. I have no designation that ‘this is my country,’ but because they have given me so much facility, I cannot forget my obligation to them. I want to make them happy and through them the whole world.”

Source: https://girirajswami.com/blog/reflections-on-independence-day-5

This week in Bengaluru, Forbes India and Accel revealed their inaugural list of Top 30 Indian Minds in Artificial Intelligence ( AI). The announcement was part of a first-of-its-kind gathering of researchers, entrepreneurs, policy leaders, academics, and innovators who are shaping the future of AI. Among those selected for the honor was Ganesh Ramakrishnan (Gaura Hari Das), a member of ISKCON Chowpatty in Mumbai.

Forbes India highlighted Ramakrishnan’s role as Lead at BharatGen, India’s open-source multilingual AI initiative, which is advancing inclusive, data-efficient models tailored to the country’s linguistic diversity. It noted, “By enabling AI applications in sectors like education, healthcare, and governance, he’s empowering startups and researchers to build India-specific solutions—shaping a self-reliant, accessible AI ecosystem.”

Speaking of the honor, Ramakrishnan said, “I’m incredibly humbled to be named among the 30 Indian Minds in AI — a recognition that feels more like a responsibility than a reward.”

He shared with ISKCON News, “I remain extremely indebted to the teachings of ISKCON’s Founder-Acharya His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada and to the most valuable satsanga of so many who aspire to sincerely serve and live by such teachings. Especially in the context of this important and kind recognition from Forbes India and Accel, I would like to quote one of my greatest inspirational teachings from His Holiness Radhanath Swami Maharaj: ‘Krishna tells Arjuna in the Bhagavad-gita – whether you win or lose is not important, what is important is that you perform your duty with the right attitude.'”

Read more: https://iskconnews.org/iskcon-devotee-named-among-indias-top-30-ai-minds-by-forbes/