By Atma Tattva Das,

Devotees from across Gauteng, South Africa, gathered at the grounds of ISKCON Midrand for the first Devotee Care South Africa (DCSA) event of the year, a regional Family Fun Day designed to strengthen relationships and promote practical support within the International Society for Krishna Consciousness community.

The in-person gathering brought together devotees from temples and namahatta communities throughout the province for a day combining devotional association, family activities, and health and wellness services. Local sannyasis Bhakti Chaitanya Swami and Rama Govinda Swami attended the event, offering spiritual reflections that connected the initiative to the broader culture of care within the movement.

The picnic was coordinated by Jayananda Das, a key organizer of the Gauteng DCSA initiative, which serves under the national Devotee Care minister, Smara-Hari Das. Leaders said the event represents a practical effort to translate the principle of caring for devotees into visible community structures.

Read more: https://iskconnews.org/devotee-care-sa-hosts-gauteng-family-fun-day-at-midrand/

Miatta Fahnbulleh (center) with faith leaders at the IWD event. Photo source. 

Women representing several faith traditions gathered at Westminster on March 10 to mark International Women’s Day (IWD) in a meeting hosted by Miatta Fahnbulleh, the UK Minister for Devolution, Faith and Communities.* The event brought together women from Jewish, Muslim, Sikh, Christian, Hindu, and other communities to highlight the vital role women of faith play in strengthening social cohesion and supporting vulnerable members of society.

The gathering was organized by the Women’s Faith Forum and took place shortly after the UK government announced its new community cohesion strategy. Participants discussed how women of faith are contributing to local communities through initiatives that support youth returning to education, environmental stewardship, and programs addressing social isolation and hate crime. 

Representing the International Society for Krishna Consciousness (ISKCON) were Krishna Purna Dasi and Anuradha Sakhi Dasi, from Bhaktivedanta Manor, who joined eleven other women who shared their experiences in community-building initiatives. Bijal Majithia (Braja Vadhu Devi Dasi), a founding member of the Women’s Faith Forum and a member of the Manor community, has also played a key role in fostering dialogue and cooperation among women from diverse faith traditions.

Read more: https://iskconnews.org/iskcon-reps-and-other-faith-leaders-mark-international-womens-day-at-westminster/

What is the appropriate response of a Vaisnava or person of faith during a time of national or global crisis? The examples of great souls and of scripture can help us understand what a Vaisnava response can look like.

From a certain perspective, we are always in a time of crisis. In the material world, there is danger at every step. Although the material world is the wonderful creation of the Divine, it is not our home, and our material position is never secure. A large part of spiritual practice is meant to help us realize this, and to seek to connect with the Divine and with one another on a spiritual level. Spiritual practice helps us find equanimity during times of unexpected or unwanted change, because we have placed our faith with our Eternal Friend.

We see this faith expressed in many traditions. Jesus Christ tells his followers, “Where your treasure is, there your heart will be also” (Mt 6:21) and Lord Sri Krishna tells his beloved devotee, “For those who worship me with concentration, I provide what they lack and preserve what they have” (BG 9.22). Spiritual practice helps us understand that no matter what circumstances of life we go through, our Divine Beloved is always, always with us.

Yet there is another dimension to spiritual practice, as well. Spiritual practice also gives us compassion and the courage to reach outside ourselves, serving the needs of others selflessly.

The examples of the great souls demonstrate this. Countless great souls, from ancient times to the present day, used their spiritual practice as fuel to serve others, even in desperate circumstances. The Mahabharata and Ramayana include countless examples of leaders doing their best to address the needs of their communities, even in seemingly impossible circumstances. Their choices were supported by faith; and they even took courageous action during times when all faith seemed to be lost. Each of us may also know people who demonstrate these qualities daily, often the unsung heroes of our movement, or devotees who serve as medical workers, social workers, government officials, chaplains, and teachers.

This character is well summarized in this verse from a section of the Bhagavata Purana, describing the qualities of a mahatma (a magnanimous person):

alampaṭaḥ śīla-dharo guṇākaro

hṛṣṭaḥ pararddhyā vyathito duḥkhiteṣu

abhūta-śatrur jagataḥ śoka-hartā

naidāghikaṁ tāpam ivoḍurājaḥ (3.14.49)

[A mahatma is one who] is not greedy, bears all virtues, does good, is cheerful, is happy for others, is grieved by others’ suffering, is without enemies, takes away the sufferings of the universe, [and who] like the moon [takes away] the austerity of the summer sun.

This verse predicted the kingship of Prahlad Maharaj, a great mahatma, who did indeed enact these virtues, protecting his people and all living entities. Although Prahlad is primarily famous for his profound faith, which enabled him to pass through great trials even as a young child, he should also be remembered for the courageous and compassionate leadership he displayed as a king.

In more recent history, the life and pastimes of Lord Chaitanya include other examples of mahatmas whose compassion led them to care for others selflessly. Vasudeva Datta, a beloved disciple of Lord Chaitanya, was completely selfless in his service to Vaisnavas and the people in general, spending everything he had for the needs of others (see CC Madhya 15.93-96). Vasudeva Datta even prayed to Lord Chaitanya to take all the sinful reactions of all living entities on himself, to relieve them from suffering (CC Madhya 15.162-163).

These examples cannot be imitated. But the examples set by mahatmas point a direction which all Vaisnavas should follow. How do we do that, recognizing our own limitations?

 We can engage in service. To whatever extent we are able – considering financial capacity, responsibilities to care for others, and health considerations – we can volunteer to respond to the needs of our local community. During a time of crisis, many people turn to food pantries, mutual aid societies, financial relief hubs, and phone hotlines. Depending on our capacity, we can volunteer with or donate to these resources.

 We can extend emotional support to others. Our own spiritual practices and emotional capacity can be a great asset to those in our own household (including children or elders we may be caring for), to other relatives, to neighbors and friends, especially those experiencing depression, anxiety, or other challenges. The more isolated people become, the greater there can be a need for loving contact. Picking up the phone to call someone, or holding a family member in a loving embrace, can be a beautiful gift.

 We can pray for others, and pray for our own fears to be resolved. Krishna Consciousness, like many other traditions, believes in the power of prayer, of sacred sound vibration chanted with intention. Our tradition has so many resources for prayer. The Maha Mantra can be chanted with intentions for relieving the suffering of others; Lokah samastha sukhino bhavantu or other Vedic mantras can also be chanted; and we may also draw on resources developed in other spiritual traditions such as metta meditation, Marian prayer, Franciscan prayer, body prayer, etc.

Regardless of the response we choose, the mahatmas show us that faith and compassion are what we should aspire to put into practice. No matter what our circumstance is in life, there is always something we can do to relieve the burdens of others, especially during a time of crisis. And when we feel fearful or hopeless, let’s remember that Sri Krishna is always, always with us, and that He provides whatever we lack and preserves whatever we have.

We often get questions about surrender, like “how can we surrender”. Recently I was reading one old BTG, 2001, and found a nice practical statement from Srila Prabhupada. If we search “surrender” on the vedabase we find 7445 hits, so we know it is an important topic. And we all know the conclusion of the Bhagavad Gita:

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami mä suca

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

BG 18.66

Here is simple guidline from Srila Prabhupada.

” Another name for Krsna is Ajita. No one can conquer Krsna, but Krsna can be conquered by His devotee.

One should be submissive and say, “Krsna, I am very poor. I have no means to understand You. Please be merciful upon me. Please allow me to understand You and surrender.”
This is wanted. Krsna is very merciful, and when He sees that someone has surrendered, He will help from within.

>>> Ref. VedaBase => TLK Vs 30

Just before that he refers to the following verse from the SRIMAD BHAGAVATAM:

nane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso ‘jita jito ‘py asi tais tri-lokyam

TRANSLATION

Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

PURPORT

Here the word udapasya clearly indicates that one should not even slightly endeavor to understand the Absolute Truth by the process of mental speculation, for it invariably carries one to an imperfect, impersonal understanding of God. The word jivanti indicates that a devotee who always hears about Lord Krsna will go back home, back to Godhead, even if he can do nothing except maintain his existence and hear topics concerning the Lord.

Srila Sanatana Gosvami has explained the words tanu-van-manobhih (“by the body, words and mind”) in three ways. In reference to devotees, through their body, words and mind they are able to conquer Lord Krsna. Thus becoming perfect in Krsna consciousness, they can touch His lotus feet with their hands, call Him to come with their words, and attain His direct audience within their mind simply by thinking about Him.

In the case of nondevotees, the words tanu-van-manobhih refer to the word ajita, “unconquered,” and indicate that those not engaged in the loving service of Lord Krsna cannot conquer the Absolute Truth by their bodily strength, verbal expertise or mental power. Despite all their endeavors, the ultimate truth remains beyond their reach.

In reference to the word jitah, “conquered,” the words tanu-van-manobhih indicate that the pure devotees of Lord Krsna conquer His body, words and mind. Lord Krsna’s body is conquered because He always remains by the side of His pure devotees; Lord Krsna’s words are conquered because He always chants the glories of His devotees; and Lord Krsna’s mind is conquered because He always thinks about His loving devotees.

Srila Visvanatha Cakravarti Thakura has explained the words tanu-van-manobhih in regard to the word namantah, “offering obeisances.” He explains that the devotees can take full advantage of the transcendental topics of the Lord by offering all respects to those topics with their body, words and mind. One should engage his body by touching the ground with his hands and head while offering obeisances to the topics of the Lord; one should engage his words by praising transcendental literatures such as Bhagavad-gita and Srimad-Bhagavatam, as well as the devotees who are preaching such literatures; and one should engage his mind by feeling great reverence and pleasure while hearing the transcendental topics of the Lord. In this way, a sincere devotee who has acquired even a small amount of transcendental knowledge about Lord Krsna can conquer Him and thus go back home, back to Godhead, for eternal life at the Lord’s side.

SB 10.14.4 

Source: http://www.dandavats.com/?p=1007

Over the years I’ve come across various articles, statements and websites which have been critical or even downright offensive towards Srila Prabhupada. As a disciple — or should I say an aspiring disciple since being a true disciple is no easy thing — I find these writings to be intolerable and I’ll tell you why.

At great personal inconvenience, Srila Prabhupada left the peaceful and holy village of Vrindavan at the advanced age of 69 (almost 70) to travel by steamship across the Atlantic Ocean to fulfill the order of his beloved spiritual master, Srila Bhaktisiddhanta Sarasvati, to preach Krishna consciousness in the Western world. He suffered two heart attacks on board the freighter (not airplane or cruise ship) and arrived in New York City with less than seven dollars in his pocket, completely dependent on the mercy of the Supreme Lord Krishna for the success of his great mission.

Prabhupada wasted no time. After more than 30 days at sea, Srila Prabhupada began his preaching work almost immediately by lecturing at the YMCA in Butler, Pennsylvania. The local newspaper, the Butler Eagle, published an article along with the above photo on September 22, 1965, only five days after Prabhupada arrived in Boston and wrote his famous poem, “Markine Bhagavata-Dharma.”

Rather than focus on preaching to the wealthy or privileged class of society, Srila Prabhupada, an educated scholar of Vedic wisdom, chose to deliver his message to the poorest of the poor in the Bowery and Lower East Side of New York. In spite of his exalted position as an authorized representative of the highly esteemed Brahma-Madhva-Gaudiya-Vaisnava Sampradaya in direct disciplic succession from Krishna Himself, Srila Prabhupada always remained humble and respectful to everyone.

“A Krishna Consciousness person thinks always about himself as the lowest creature in the world, and the more one thinks like that he becomes elevated more and more. A Krishna Conscious person is never falsely puffed-up; he is satisfied with his humble position as the servant of the servant of the servant of Krishna.”

(Srila Prabhupada Letter, June 1, 1968)

Despite his humility, Srila Prabhupada set the standard by his impeccable Vaisnava behavior. Prabhupada always practiced what he preached. There was never any discrepancy between what he instructed and how he lived his life. That is the meaning of acarya, or one who teaches by example. Srila Prabhupada was the first to rise in the morning, and no one could keep up with his incessant devotion and service — day after day, month after month and year after year. In all his dealings with thousands of devotees and members of the public during his numerous preaching tours around the world, there was never a hint of scandal or controversy surrounding Srila Prabhupada or his personal behavior.

Prabhupada never accepted anything for himself, nor did he ever enjoy the facilities offered to him by his disciples and followers. Those who had the good fortune to personally serve or spend time with Srila Prabhupada all attest to this fact. He was cent percent engaged in the service of Krishna 24 hours a day. It was his total surrender and dedication to the Lord’s service which inspired so much love and adoration in the hearts of his followers. Srila Prabhupada not only talked the talk, but he walked the walk. Everyone respected Prabhupada, even those who didn’t agree with his philosophy. Poet Allen Ginsberg said it well:

“The main thing, above and beyond all our differences, was an aroma of sweetness that he had, a personal selfless sweetness like total devotion. And that was what always conquered me, whatever intellectual questions or doubts I had, or even cynical views of ego. In his presence there was a kind of personal charm, coming from dedication, that conquered all our conflicts.”

George Harrison, who had reached the pinnacle of material success and popularity as the lead guitarist of the world’s most famous rock band, always offered Srila Prabhupada full dandavats (falling flat on the floor) whenever he entered Prabhupada’s room or came into his presence. George spoke the following about Srila Prabhupada:

“The thing that always stays is his saying, ‘I am the servant of the servant of the servant.’ I like that. A lot of people say, ‘I’m it. I’m the divine incarnation. I’m here and let me hip you.’ You know what I mean? But Prabhupada was never like that. I liked Prabhupada’s humbleness. I always liked his humility and his simplicity. The servant of the servant of the servant is really what it is, you know. None of us are God — just His servants. He just made me feel so comfortable. I always felt very relaxed with him, and I felt more like a friend. I felt that he was a good friend.”

If one takes the time to really understand who Prabhupada is and what he is saying, there can be no mistake that he should be regarded with the highest respect and admiration. It is not blind fanaticism or sectarianism to honor the pure devotee of Krishna. Lord Krishna Himself recommends that we approach the bona fide spiritual master in disciplic succession (B.G. 4.34). Because he is the transparent via medium to the Lord, the spiritual master is qualified to accept service on the Lord’s behalf. Therefore it should be clearly understood that when we worship the spiritual master we are not worshiping a common ordinary man. He is the authorized representative of the Supreme Personality of Godhead. The worship of Srila Prabhupada is therefore the worship of the entire parampara, and ultimately, the worship of the Supreme Lord Krishna. It should always be understood that the pure devotee never takes the glorification for himself, and this can easily be concluded by studying Prabhupada’s books, hearing his lectures, and reading his letters and essays. Srila Prabhupada repeatedly emphasized his status as a humble servant only.

“Personally I have no credit for myself, but I am trying to act as faithful servant of my predecessors and just presenting without any adulteration the message which I have received from my Spiritual Master.”

(Srila Prabhupada Letter, June 1, 1968)

A pure devotee of Krishna is not an ordinary man of this world. Sometimes it might appear to our limited sense perception that his behavior is on the mundane platform just like the rest of us. But we are cautioned not to make a foolish mistake in this regard. Lord Caitanya has warned us not to commit the “mad elephant offense” which can destroy the delicate garden of devotion in our hearts. The pure devotee is acting solely on behalf of the Supreme Lord for the benefit of one and all. He has no personal motivation or selfish desires.

“It is said, therefore, by Vaisnava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are vaisnavera kriya mudra vijne na bujhaya. A person who is thus always engaged in the service of the Lord or is always thinking and planning how to serve the Lord is to be considered completely liberated at present and in the future. His going back home, back to Godhead, is guaranteed. He is above all materialistic criticism, just as Krishna is above all criticism.”

(Bhagavad-gita As It Is 9.28, Purport)

Srila Prabhupada has also warned against a disciple becoming “over-intelligent.” He gave the example of the mouse who requested the blessing of a sage to make him a cat in order to protect him from being harassed by a cat. Later he asked to become a dog to save him from the unwanted attacks of a dog. Finally he desired to become a tiger to avoid being chased by tigers. Upon receiving this final blessing he approached the sage who had bestowed the benedictions and boldly declared that he now wanted to eat the very benefactor who had blessed him in the first place. So the sage finally cursed him, punar muniko bhava: “Again you become a mouse.”

Here we learn not to bite the hand that feeds us. Almost every Vaisnava and aspiring Vaisnava in the Western world is indebted to Srila Prabhupada who made the ultimate sacrifice for us all. We might not always understand everything Srila Prabhupada has said or done, but at least we can afford him the honor and dignity which Prabhupada so rightly earned for his selfless service and dedication to the spiritual upliftment of all souls. That alone is worthy of our undying respect.

All glories to Srila Prabhupada.

Source: http://www.dandavats.com/?p=34408

In 1999, for ISKCON TV, Shyamasundar Prabhu recorded a series of experiences he had with George Harrison and with Srila Prabhupada:

“Srila Prabhupada treated George Harrison like an old, old friend. I spent some time with George this summer. . . . [He] has reached a very high level of spiritual development, I am happy to say. He chants Hare Krishna every day. And he is totally serene, as he has accepted life as it is. He has actually achieved a much higher level of self-realization than I can ever hope to achieve. He is peaceful and serene to a degree that is rare in a person, and at such a young age . . . Prabhupada benefited him so much. Prabhupada knew the buttons to push and not to push because of [the Beatles’] natural hesitancy to have anything public to do with Prabhupada, because they would see us then as just going after their money or their fame and not giving them the real thing. So, I tried, and Prabhupada, by his example, showed me the way to treat them: ‘Always, just keep giving them stuff. Never ask them for anything.’

“One time, though, Prabhupada did call me into his room and said, ‘You know we only have one book. We have Bhagavad-gita—that’s it.’ And maybe there was Nectar of Devotion. He said, ‘Krsna book has been finished for some time, and I got news today that it is ready for publication. How can we publish? We need this book.’  He said, ‘I want you to go and ask George for the money for this book.’ So, then I said, ‘Aww, no, Prabhupada. You know the reason that we have gotten this far with George and he has helped us so much to date is that I’ve never asked him for anything. I always wait until he offers.’ And Prabhupada said, ‘Yes, but we really need this.’ And I asked, ‘Well, how much is it?’ He said, ‘$19,000.’ In those days that was like saying $100,000. Whew. So, I said, ‘I don’t really think it is a good idea, Prabhupada.’ And he said, ‘Yes, yes it is. You’ll see. Krishna will help you. Watch this.’

“So, we had made arrangements for the next day to go look at marble. George had said that he would donate a new slab of marble for the altar. To help us select this marble, he had called on his friend David Wynn, a very famous sculptor who had designed the coinage and who had done the famous busts of Queen Elizabeth and the Beatles too. So, we went with David Wynn to the marble yards, and afterwards we went to his house for dinner. And all this time I was trying to screw up my courage. Because I had one mission that day, How am I going to ask George for this money? Here he has given us this three- or four-thousand-pound slab of marble. How can I ask him for something more on top of that today?

“We had dinner, and we were all finished eating, and it was getting late at night. It was dark. It was a long way from where I had to go in London, and George had to go all the way out someplace in the suburbs. So, finally I just did it. I said, ‘George, Srila Prabhupada asked me to ask you if you would donate money to print the Krsna book.’ I explained what the Krsna book was, and his face just got increasingly grimmer and grimmer. I could see the whole thing passing through his face, with him thinking, Oh, man, they are just another one of these groups. Here it comes. Then the room went quiet for a moment while he thought about it and fixed me with this really belligerent stare.

Read More https://girirajswami.com/blog/srila-prabhupada-george-harrison-and-krsna-book

Fulfilling a Prophetic Vision!
A historic collaboration has taken shape!
The Bhaktivedanta Research Centre (BRC) has launched an online Bengali language course in partnership with Scottish Church College—the very institution where A. C. Bhaktivedanta Swami Prabhupada studied in the 1920s.

 The course is live on Scottish Church College’s homepage.
https://onlinecourses.scottishchurch.ac.in/
This initiative brings to life the powerful prediction of Bhaktisiddhanta Saraswati Thakura, who foretold that people around the world would one day learn Bengali to read the Sri Caitanya-caritamrta in its original form.

This foundational level is designed especially for beginners and includes:

•  Bengali vowels and consonants
•  Script writing and pronunciation
•  Vowel markers & consonant conjuncts
•  Numbers, gender usage, basic nouns & adjectives
•  Everyday vocabulary (family, fruits, vegetables, spices)
•  Introduction to simple past & future tenses
•  Bengali months and seasons

As Srila Prabhupada kept the original Bengali in his translations, he envisioned a day when devotees would relish the ecstasy of reading the text directly. Today, that vision moves one step closer to reality.
Accessible worldwide.

Source: https://www.dandavats.com/?p=117557

Bhaktivedanta Research Center (BRC) warmly welcomes you to a Special 9-Lecture Series on the Bhagavad Gītā by the esteemed scholar Prof. Ithamar Theodor.
This series offers a rare opportunity to engage deeply with one of the world’s most influential spiritual and philosophical texts, the Bhagavad Gītā – through structured, academic, and devotional insights.

About the Speaker
Prof. Ithamar Theodor is Professor of Hindu Studies at Zefat Academic College, Israel, and teaches and advises graduate students at Bar-Ilan University. A graduate of the Theology Faculty, University of Oxford, he is also a Life Member of Clare Hall, University of Cambridge.
He is the author of several important works, including:
• Exploring the Bhagavad-gītā: Philosophy, Structure and Meaning (2010)
• Brahman and Dao (2014)
• The Fifth Veda in Hinduism (2016)
• Dharma and Halacha (2018)
• The Bhagavad-gītā: A Critical Introduction (2021)
• The Philosophy of the Bhagavad-gītā (2025)
His works are widely respected in academic and devotional circles worldwide.Bhaktivedanta Research Center (BRC) warmly welcomes you to a Special 9-Lecture Series on the Bhagavad Gītā by the esteemed scholar Prof. Ithamar Theodor.

This series offers a rare opportunity to engage deeply with one of the world’s most influential spiritual and philosophical texts, the Bhagavad Gītā – through structured, academic, and devotional insights.

Source: https://www.dandavats.com/?p=117564

By Rupa Wathi

The Sri Mayapur International School (SMIS) has launched a major environmental initiative to transform its campus into a diverse green space. This project, a collaboration between the Mayapur Master Plan office and SMIS Management, successfully introduced a wide variety of flora, totaling approximately 25 major trees and over 80 flowering bushes.

Guests at the event who participated in the planting included Anuttama Dasa (Global Minister of Communications) and Hrdaya Caitanya Das (GBC, Mayapur Co-director-in-charge of the Mayapur Master Plan), both members of the Mayapur Executive Board. Racitambara Devi Dasi (ACBSP), the SMIS principal, and Nandan Dasa, Secretary of the Mayapur Master Plan, also took part in the planting.

The selection of species was carefully planned following a biodiversity survey of the existing campus. The new trees include Neem, Swarna Champa, Mulberry, Amla, Jamrul, Papaya, Arjuna, Palash, Bibitaki, Haritaki, Gauri, Bakula, Kanchan, and Krishna Chura. To complement these, a large collection of bushes was added, featuring Kunda, Jasmine, Rangan, White Java, Kamini, and Gandhraj. Each plant was placed strategically to ensure healthy growth while maintaining clear space for the student sports areas.

Read more: https://iskconnews.org/where-every-leaf-tells-a-story-growing-our-home-in-mayapur-dham/

By Kulavati Krishnapriya Devi Dasi,

Karuna Chandra Dasa and Karuna Rasa Devi Dasi, a couple based in Mayapur, have introduced KrishnaToys, an initiative aimed to provide children with play materials connected to Krishna consciousness.

The inspiration and heart of the project come from the Vaishnava tradition and the sacred mood of Vrindavan, where Lord Krishna revealed His eternal childhood pastimes. “Our work is offered as humble seva to help bring that mood into the homes of families around the world,” the couple shared.

Read more: https://iskconnews.org/bringing-krishna-into-childrens-playtime/

Of all the judgments we make of others—race, religion, nationality, political affiliations, social standing, etc.—perhaps the most excoriating is moral judgment. We can become highly condemnatory when we deem others to have committed a gross moral transgression. Of late, we have often seen banner-waving groups loudly denouncing those whose activities have not met their standards of what they consider morally correct. The situation in the Middle East has evoked this to a significant degree, with the ‘Free Palestine’ cause bringing crowds onto the streets in a passionate fervour of rage. The situation in Iran has also brought out many people on both sides of the argument. Extinction Rebellion, a cause campaigning against environmental damage, is another example, with its vigorous direct action here in the UK. This has been less prominent recently, perhaps overshadowed by the war concerns, as have the LGBTQ+ Rights campaigners and the opposing “Anti-Woke” movement. But they all share the same basic driver: moral outrage. 

All such protesters consider themselves to be occupying the high moral ground, and their opponents contemptible reprobates worthy of nothing but censure, or worse. All too often, things can turn ugly, with violence erupting. It can even lead to serious situations in which certain groups are deemed so reprehensible that they must be eliminated. They effectively become ‘dehumanised’ and are subjected to the most terrible forms of aggression. We saw this in Germany during WW2, where specific ethnic groups were the victims of unspeakable atrocities. This kind of behaviour has been repeated many times since then, most recently among the Hutus and Tutsis in Rwanda, the Darfuris in Sudan, the Yazidis in Iraq and Syria, the Uyghurs in China, the Rohingyas in Myanmar, and so on. 

Read more: https://iskconnews.org/the-high-moral-ground/

By Atma Tattva Das,

The Recharge Festival 2025–2026, a ticketed residential devotional retreat, brought together members of the New Zealand and wider Australasian Vaishnava community for a structured transition into the new year. Hosted under ISKCON-affiliated leadership at New Gupta Vraja near Ōtaki, the in-person gathering featured daily lectures, kirtan, workshops, and communal service. Senior teacher Devamrita Swami delivered a series of classes during the weeklong program.

The retreat centered on reflection, spiritual recalibration, and community-based practice at a culturally significant moment of annual transition.

Read more: https://iskconnews.org/recharge-festival-in-new-zealand-welcomes-australasian-devotees/

By Swasti Devi Dasi  

The International Gita Scholarship Test (IGST), organized by ISKCON Navi Mumbai, is scheduled to be conducted in May 2026 as a global online examination designed to engage youth and adults in a structured study of sacred texts. With differentiated question formats for participants aged 15 and below and 16 and above, and preceded by an 18-day worldwide digital festival titled Gita Amrit Mahotsav, the initiative aims to deepen scriptural understanding while remaining accessible through a nominal registration fee of ₹101.

IGST has been developed to connect participants meaningfully with Vedic wisdom in a manner appropriate to their age and level of study. Youth and teenagers under 15 will receive questions on Krishna’s pastimes, introducing them to foundational narratives that cultivate devotion, moral values, and cultural awareness. These questions are designed to encourage familiarity with stories that inspire faith and character development, helping younger participants build an early connection with spiritual heritage.

Participants aged 15 and above will receive questions primarily based on the Bhagavad-gita, with a focus on clarity of life, ethical decision-making, and philosophical understanding. The paper structure emphasizes comprehension and reflection rather than memorization, encouraging students to apply Gita teachings to contemporary challenges. Themes such as responsibility, resilience, and purposeful action are central to the examination design.

Read more: https://iskconnews.org/iskcon-navi-mumbai-announces-igst-may-2026/

Sri Govinda Ghosh, an intimate associate of Lord Caitanya, was known for his sweet kirtans at the annual Jagannatha Puri Ratha-yatra festival. Lord Caitanya would at once begin to dance whenever Govinda Ghosh would sing. Govinda Ghosh and his brothers Vasudeva and Madhava are eternal associates of Lord Caitanya and Lord Nityananda Prabhu.

He made his home in Agradvipa, Vasudeva in Tamluk, and Madhava Ghosh in Dain Hat. Govinda Ghosh Thakur’s house is not far from Agradvipa in Kashipura Vishnutala. Some are of the opinion that Vaishnavatala was his birthplace. Govinda Ghosh participated in Mahaprabhu’s lilas in Srivasa Angan, in the nagara-sankirtan to the Kazi’s house, and in the house of Raghava Pandit.

During the Rathayatra festival, he was the lead singer in the fourth kirtan group, accompanied by his two brothers, Chota Hari Das, Vishnu Das and Raghava Pandit. Vakresvara Pandit joined this group as the principal dancer.

On Mahaprabhu’s direction, Govinda revealed the Gopinath deity from a black stone in Agradvipa. Mahaprabhu also instructed him to get married. The story goes that Govinda Ghosh’s wife and son both died untimely.

As he grew older, Govinda began to wonder who would perform the last rites for him, as it is considered important for one to have a son who can do the shraddha ceremony on his behalf. He had a dream in which Gopinath appeared to him and said, “Don’t worry about this. I will perform the shraddha ceremony for you myself.”

When Govinda Ghosh finally passed away, Gopinath offered the pinda on his behalf. Gopinath continues to perform this ceremony every year on the anniversary of Govinda Ghosh’s departure from this world. This takes place on the krishna trayodashi of the month of Chaitra. 

Source: https://ramaiswami.com/govinda-ghosh-disappearance-6/

Sometimes people think that the ancient Vedic literature no longer has any real usefulness in this day and age. That it is little better than an antique of foregone days. However, this article shows the universal and ever-relevant nature of the Ramayana, and how it explains the symptoms of society when there is no ruler, or when there is an unqualified leader. This is from the discussion between Markandeya and the great sages and Visishtha when they urge him to install a proper king onto the throne. When there is no such ruler of a country, they describe an assortment of symptoms and problems in society that become prominent, and thus spoil life for the citizens. The descriptions are of a society that is falling apart, wherein the citizens are troubled by the lawlessness and corruption that abounds.

However, these symptoms are what we find so common in today’s world, which shows the timeless nature of the instructions given by these great sages.

Nonetheless, in other situations in the Ramayana, we find remedies for these problems. Such as when Vibhishana instructs Ravana on some of the duties of a king, which we briefly look at. However, Ravana did not like being instructed in this way because he was not interested in acting like a good king anyway, similar in ways to some of the rulers we see today.

Furthermore, the descriptions of Ayodhya when Lord Rama returns to lead the people shows the effects on society when there is a good and proper ruler, and how such a ruler should lead society for the ultimate good of everyone. It also shows the influence that such a king can have all over the land, which we obviously need more than ever in this world. So let us look at these descriptions.

THE RESULTS OF A LEADERLESS SOCIETY.

This especially points out how the Ramayana held views on the means for a harmonious society, and what helped provide or prevent it. This section outlines how a society without a leader, or without one that is qualified, will never be harmonious, and will actually exhibit symptoms that will prevent such a united society. Although these describe a time thousands of years ago when facilities were different, it can still be compared to what we would expect to see, or not see, in this day and age. Amazingly, many of the symptoms that are described are the same conditions as we see in society today.

The reason why I wanted to elaborate on these teachings is that as we look around this world, many parts of it seem to be falling apart with each passing day. How can we change things? It is time that people of the world understand what to look for in a leader if we are going to live harmoniously with ourselves or with nature. It is time that we know who to elect if we are going to have a leader who provides the right kind of protection and guidance, and who holds and practices the proper virtue if we are going to steer society in the right direction. And that is, unfortunately, not someone we often see today. It is not that the Ramayana is some kind of outdated book that no longer provides no wisdom, but we will see that it still holds practical advice that will help us correct our misguided aims of life by reconsidering the insight as given by the sages in the Ramayana. So let us take a look at some of these verses, and we will see many of the same indicators right now of a leaderless society that it describes.

This is from the Ayodhya Kanda, Canto 67, verses 9-38, as described by Markandeya and other great sages to urge Vasishtha to install a qualified prince onto the throne.

“In a land destitute of a ruler, the thundering cloud wreathed with lighting does not drench the earth with rain water.” 9

So here we see that drought is common when there is no proper ruler, or when society is misdirected. In such a situation, people no longer work in harmony with nature so that it reciprocates with the needs of the people. People often feel that nature is something to dominate and control, to take what they want from it. But actually we are a part of nature and should be in harmony with it. Otherwise, nature merely reflects the mass consciousness of the people who inhabit the planet, and thus drought is not uncommon.

“In a rulerless land, handfuls of seeds are no longer scattered (for fear of uncertainty of crops). (Nay) in a rulerless land, a son is not amenable to the control of his father, nor his wife amenable to the control of her husband (there being no executive authority to enforce correct conduct).” 10

Herein we see that a leaderless society becomes lawless, with no respect for authority on any level.

“In a rulerless land, people do not construct assembly halls (for public gatherings, there being no such gatherings), nor do joyous men plant lovely gardens (for fear of their being destroyed by enemies of peace and order) or build sacred houses (such as temples and buildings for the free accommodation of travelers and strangers, etc).” 12

In this way, no one builds elaborate structures since the lawless or the enemies will come and destroy them because of a lack of respect for the culture, or to drive out those who are not of the same disposition or religion.

“In a rulerless land, festivals (in honor of deities) in which actors and dancers exhibit their art in a highly ecstatic mood, and convivial gatherings promoting the welfare of the state do not gather strength.” 15

Again this shows how a sophisticated culture will be set to ruin by adharmic forces if there is not a ruler who can gather the means to defend it.

“In a rulerless land, parties to a law-suit are not able to have their dispute settled, nor are those given to hearing stories from the Puranas, etc., pleased with such stories told by those to whom the narration of such stories is agreeable.” 16

It may be somewhat amusing to see this description being a result of a rulerless land, especially in India where lawsuits are known to take many months or even years. Without a qualified leader who can execute an efficient system of law and order, the court system becomes increasingly backlogged with cases that are not resolved, not because they can’t be dealt with, but because of a lack of efficiency and honesty in the judicial system, and the interest of the courts to resolve such cases without accepting bribes or other complications before such cases are heard.

“In a rulerless land, virgins decked with gold ornaments do not for their part go united to gardens to sport at dusk (for fear of being abducted or violated by miscreants).” 17

These days no one can go out at night or even in daylight without the risk of being robbed or abducted. This is surely a sign of a lack of proper leadership wherein the citizens know that a crime will be punished, and people will be protected. Without good leaders, criminals know they can get away with many criminal acts.

“In a rulerless land, wealthy husband and cowherds, even though well protected (by their attendants) do not sleep with open doors (for fear of thieves and dacoits).” 18

Again, all doors to a house must be locked where there are criminals, or those who have no respect for authority, which means the authority is too weak to uphold the law and give appropriate punishment to criminals.

“In a rulerless land, the sound of plucking the bow-string with the palm produced by Kshatriyas uninterruptedly discharging arrows while practicing the use of bows is not heard.” 21

This merely indicates that those like the police or soldiers meant to protect the people are in limited numbers, and are not around to help keep law and order. This is usually because the leaders put their interests and priorities in other directions rather than in protecting law abiding citizens or in building a strong military or police force to defend the country and citizens.

“In a rulerless land, merchants travelling far and wide do not safely move about fully equipped with abundant salable goods.” 22

“In a rulerless land, nothing is one=s own in the eyes of anyone. Like fishes, men always devour one another. 31

Again, here we see that in a land without a qualified ruler, merchants cannot move about without the fear of being robbed or killed for their merchandise. In such a case, society is hardly civilized at all.

“In a rulerless land, there is no acquisition of property and no security of possessions. Nor is the army able in a rulerless land to vanquish the foes in a battle.” 24

Even the army becomes ineffective and without proper direction when there is no qualified leader, thus leaving the country vulnerable and unable to oppose its foes, or uphold law and order.

“In a rulerless land, self-controlled ascetics moving all by themselves and contemplating on the Self with their own mind and taking up their abode wherever the evening falls do not move about (freely for want of hospitable householders).” 23

Herein it is described how ascetics who hold the knowledge of the spiritual path are not very abundant, prominent, nor are they often respected. People in general lose interest in such topics when there is no ruler to show by example how to uphold, respect or protect the Dharmic path.

“In a rulerless land, men well-versed in sacred lore do not meet (freely) holding disputations in forests and groves.” 26

Again we see the lack of respect for those who hold within themselves spiritual knowledge, who no longer roam about ready to give such wisdom to the masses, knowing that they may simply meet with the contradictions and criticisms of materialistic people.

“In a rulerless land, flowers, sweetmeats and sacrificial fees are not brought together for the worship of deities by self-controlled men.” 27

In fact, even proper worship, pujas, and Dharmic traditions are soon lost without a leader who will uphold their protection. This means that such a leader must follow or at least respect the Dharmic traditions and the deep spiritual knowledge that is preserved therein.

“A state without a ruler is really no better than rivers without water, a woodland without grass and cows without a keeper. 29

“If there is no king demarcating good and evil in the world, oh, this world will be reduced to (utter) darkness as it were and nothing can be clearly perceived.” 36

In other words, a land without a qualified ruler is a wasteland wherein the real goal of life is not understood, nor is it practiced, and mere existence with the attempt to avoid so many problems is all that is left to achieve, and that also only with great struggle. With this as the standard, such a society is reduced to utter ignorance of the true purpose of life.

WHAT THE KING IS MEANT TO BE

Now that we have seen some of what the Ramayana presents as dangers of a lack of real leadership, there are also a few verses that give insight to what a real ruler should be. This points out the power of such a king by these qualities, if he possesses them.

“(Just) as the eye ever strives for the good of the body (by serving as a guide to it and showing it the right path), so does the king, who is the fountain of truth and righteousness, ever strive for the good of the state. 33

“The king is truthfulness and virtue (incarnate); the king constitutes the nobility of birth in men of a high pedigree. The king is the mother as well as the father; the king is the benefactor of men. 34

“(Even) Yama (the god of retribution); Kubera (son of Vishrava, the god of riches), Indra (the ruler of gods), and the very mighty Varuna (the deity presiding over water) are outstripped by a king of excellent conduct by virtue of such conduct (inasmuch as he combines in himself the virtues of all the above-named deities).” 35

HOW A KING SHOULD GUIDE SOCIETY

A king is not only supposed to maintain law and order, but a real king, a Vedic king, should also provide the means that people can attain the real and spiritual goal of life. So now we look at the solutions to the above problems with how a king should give proper guidance to the people. This is described by Kumbhakarna while rebuking Ravana for all of his misdeeds. Naturally, Ravana, typical of many politicians today, did not like to hear such advice, simply because he had no intention of following it. But it is described in the Ramayana for our benefit.

From Yuddha Kanda, Canto 63, verses 7-21, it explains:

“Holding consultation with his ministers, he who takes into consideration the five aspects of the threefold duties (with reference to hostile kings) moves along the right path.” 7

In this case the five aspects means: 1. The method of initiating an action, 2. The person or material to be worked with, 3. The time and place of action, 4. Provisions necessary to make it successful, and 5. The calculated chances of success. And these aspects are used in three kinds of circumstances when dealing with enemies, which are: 1. The way to attain peace through reconciliation, 2. Acceptance of their allegiance through the acceptance of gifts, or 3. Invasion to force coercion toward peace. A ruler must be strong enough to make these considerations or he will be pushed aside or removed by the enemy who will take over his territory.

“A king who seeks to determine his duty in accordance with the science of polity and perceive his friends too, along with the ministers, understand aright.” 8

Herein, as explained, a king has to realize who he can trust among friends and ministers, and then he can move forward with confidence. This is essential if the king or ruler expects to stay in power or hold onto his position.

“The self-controlled king who, having deliberated with his ministers, bestows gifts, takes to (expedients of) conciliation and, sowing dissension among the hostile ranks, exhibits prowess, O prince of ogres, or resorts to them (all) together and takes recourse both to right action and the reverse of it at the right time and pursues virtue, worldly gain and sensuous pleasure at the proper time never meets with disaster in the world.” 11-12

Herein, when it says a self-controlled king, it means a king with spiritual wisdom and virtue. Without understanding what real virtue is, no one can fulfill the proper role of a leader, or for that matter even a husband, teacher, father, or one who employs others. But more important than merely knowing what true virtue is, is the need to follow it and live according to those virtues, which is especially expected for any ruler. Only by applying this kind of wisdom and virtue will a king encounter success and avoid disaster, not only in his personal life but also for his country.

“A king should take action (only) after considering what is salutary in consequence to him in consultation with his ministers who make their living by their intelligence and know the reality of things.” 13

Herein the point is simple, that regardless of how intelligent a ruler may think he is, the saying is two heads are better than one, and a king must consult with his qualified ministers to make sure of the proper action to take. However, this verse also refers to ministers who know the reality of things, as opposed to those who are merely academically trained.

“People whose mental level is in no way higher than that of beasts, and (yet) who have been allowed to take their seat among counselors, desire to express their views through (sheer) impudence without fully knowing the import of the scriptures. The advice tendered by such people, who having no knowledge of the scriptures, are (equally) ignorant of the science of wealth, or who seek immense wealth, ought not to be followed. 14-15

“Men who tender unwholesome advice in a salutary garb through (sheer) impudence should be excluded from deliberation as they mar the (very) purpose (of the deliberation).” 16

Here is said the obvious, that those who are not qualified, though they may try to appear so by such things as academics, wealth, etc., and with pride may try to force their opinion on others, should not be given any consideration. No one should listen to them, not the citizens and least of all the king, because they will only take the country in the wrong direction, causing problems that will later take much time and money to correct. History shows many examples of this, from which we should learn. Furthermore, those who are not true friends of the king or of the citizens and have their own agenda, or who have been bought off by the enemy, will bring the ruler and the country to ruin, as explained in the next few verses:

“Getting united with shrewd enemies, (evil-minded) counselors in this world prevail upon their master to undertake wrong actions in order to bring him to ruin. 17

“A ruler should make out (the reality of) those ministers who have been won over by the enemy to their side (through bribe, etc.) and, thus, have become enemies though appearing as friends, (as discerned) through their (actual) behavior when a final decision is being taken after deliberation. 18

“Aliens find out the weakness of a ruler who is (easily) led away by false appearances and rushes headlong into actions … A king who, disregarding the enemy, does not actually protect himself, undoubtedly meets with reverses and is dragged down from his position.” 19-20

SOME OF THE SYMPTOMS OF RAJARAMA

What follows are descriptions of some of the symptoms of a proper and royal leadership, such as when Lord Rama ruled over the land. This shows the effects on society when there is a good and proper ruler, and how such a ruler should lead society for the ultimate good of everyone. It also shows the influence that such a king can have all over the land, and that any problems within the kingdom, at least in the olden days, was considered to be the fault of the king who then had to take responsibility and account for them through his own efforts, knowing it was his own lack of quality for the existence of such problems. Therefore, the people should make sure to avoid an unwanted and unqualified ruler and check that the leaders are properly qualified with knowledge and habits of virtue before being elected. Otherwise, the adversities and difficulties of life will be many.

This is from the Yuddha-Kanda, Canto 128, verses 98-106. This is when Bharata gives back the kingdom of Ayodhya to Lord Rama.

“While Sri Rama ruled over the kingdom (of Ayodhya), there were no widows to lament (over their loss) nor was there any danger from beasts of prey or snakes, nor again was there any fear of diseases. 98

“The world had no robbers or thieves, nor did anyone suffer harm. Nor again did old people (ever) perform obsequies relating to [the death of their] youngsters. 99

“Every creature felt pleased, (nay) everyone was devoted to righteousness. Turning their eyes towards Sri Rama alone, creatures did not kill one another.” 100

This is the effect of a qualified leader, that his influence can change the whole atmosphere in the cooperation among people, in reducing or eliminating the criminal mentality, in the endeavor to work in harmony with nature, and in everyone to have empathy for all creatures and fellow citizens. This may not be wholly possible in this day and age, but a qualified leader can certainly move humanity in this direction. But if a leader is merely posing as a great personality while harboring wicked or materialistic desires and misguided intentions, the whole country will be directed toward ruin.

“So long as Sri Rama ruled the kingdom (of Ayodhya), people lived to an age of thousands of years, were blessed with thousands of sons, and remained free from diseases and grief. 101

“So long as Sri Rama ruled the kingdom, the talks of the people centered around Sri Rama, Sri Rama, and Sri Rama alone. (Nay) the world itself appeared (to them) as transformed into Sri Rama. 102

“Trees in Ayodhya ever remained firmly rooted and bore fruit and flowers perpetually. Clouds sent down rain (only) when desired and the wind was (ever) delightful to the touch. 103

“Remaining entirely free from avarice and satisfied with their own avocations, the Brahmanas (priestly class), the Kshatriyas (the warrior class), the Vaishyas (members of the mercantile class), and the Shudras (the laboring class), remained content in their own duties. 104

“So long as Sri Rama ruled, the people remained devoted to pious observances and never told lies. (Nay) all were endowed with auspicious bodily marks and all were given to righteousness. 105

“With his (three younger half-) brothers, the glorious Sri Rama ruled for ten and one thousand years.” 106

THE KING IS FORCED TO ACCEPT 1/6TH OF KARMA OF HIS SUBJECTS

From the Ramayana we also understand how important it is for the ruler of people to watch or patrol over their territory to make sure that all unfairness, criminal activities, or unrighteous acts are immediately put to a stop. This is because all such actions produce contrary reactions, not only for the people and the country, but also for the ruler, which is reflected back on them through the acts of nature, disrespect from the citizens, and the dark future created for their next life. Therefore, this shows the importance of electing a ruler who will not neglect his responsibilities of leading the people properly, uphold virtue and spiritual wisdom, and protect and defend the citizens and country without hesitation.

In this regard, the Uttara-Kanda, Canto 74, verses 30-33, explains: “Whenever one performs unrighteous deeds not to be performed, and rooted in lack of prosperity, [such a person] indeed goes to hell, however the king also undoubtedly (goes to hell). Righteously ruling over the subjects, the king shares one sixth portion of the (merit) that accrues from pious deeds performed by study and penance. (However) the king also partakes of one sixth (of his subject=s bad karma) if he does not protect the subjects (by leading them properly). So you, O lion among kings, investigate your territory. Whenever you see unrighteous actions done, then make efforts (to put them right); thus righteousness and longevity will prevail among men [as well as for the king].”

REFERENCES

Srimad Valmiki-Ramayana, Sanskrit Text and English Translation, Gita Press, Gorakhpur, India, 1995.

Source: http://www.dandavats.com/?p=32998