God is our supreme father, and one of His energies, nature, is our mother. A mother nourishes her child with the milk from her body, and she also sees to the overall development of her child by imparting proper culture and education. Similarly Mother Nature cares for her innumerable children by providing grains, fruits, flowers, and medicinal herbs, and she showers her motherly affection on us by giving invaluable lessons, guiding us on the journey of life.

During one rainy season, I got an opportunity to stay at a small village named Galtare, 120 km north of Mumbai, India. I've had some attraction for rural life since childhood, and upon spending some time in the countryside, I could understand why Srila Prabhupada quoted the English poet Cowper: "God made the country, and man made the town." I could see how the materialistic civilization prevalent in cities makes us godless. In the city, not seeing the hand of God in any aspect of life becomes natural. It is so easy to believe that industry and the Internet fulfill our needs. Packaged foods give us the sense that machines have manufactured them. Life goes on uninterrupted even if no rain falls for many years. But in the village, one can experience God closely. There life is absolutely dependent on agriculture, which depends on rain, and rain depends on God.

When we're close to nature, the intoxication of the materialistic way of life gradually starts fading away. In my experience, the knowledge enunciated in Bhagavad-gita, Srimad-Bhagavatam, and Srila Prabhupada's purports becomes clearer.

The chirping of the birds, the symphony of the running stream, the mooing of the cows, and the sound of the swift breeze provide inexplicable happiness to the ears. Seeing the unlimited blue sky above, the thousands of stars at night, the giant mountains, the stretch of the green fields below swaying in the wind, and the love of a mother cow for her little calf is total perfection for the eyes. The mystical aroma of the soil, the scent of clear pollution-free air, the smell of freshly bloomed flowers, and the fragrance of cow dung deeply purify the sense of smell. The joy of touching soil, cows, green plants, and clear river water seems to reach even our souls. And the taste of fresh fruits, vegetables, grains, water, and pure cow milk impels us to think how the artificial ways of modern life give us untainted miseries in the name of happiness.

While living in the countryside, I tried to visualize Srila Prabhupada priceless teachings. And I reaped satisfaction of the soul and enhanced faith. Understanding our supreme father becomes easy when our mother, nature, gives us personal lessons as she holds us in her loving embrace. In these pages, I present a few of the numerous teachings that Mother Nature helped plainly illustrate for me during my stay at Galtare.

Photo captions:

Human beings need not eat animals. There are ample food grains, milk, fruit, and vegetables so that the human beings as well as the animals can eat sumptuously and to their heart's content. If all living beings are satisfied with food and shelter and obey the prescribed rules, there cannot be any disturbance between one living being and another. (Srimad-Bhagavatam 1.4.12, Purport)


In India, the women go to draw water from the well and they keep the waterpot on their head. They are going, but the head is so balanced that the waterpot will never fall down. If you learn how to keep the balance, in spite of your movement the waterpot on the head will not fall. Similarly, if you mold your life in such a way that Krishna should always be remembered, then in spite of your mind being very agitated, your mind will be fixed up in Krishna. That is required. (Lecture onSrimad-Bhagavatam 6.2.12–14, Allahabad Kumbha Mela, January 17, 1971)

All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed theVedas, we offer our respect! (Srimad-Bhagavatam 3.15.8)
The web is created by the spider, and it is maintained by the spider, and as soon as the spider likes, the whole thing is wound up within the spider. The spider is covered within the web. If an insignificant spider is so powerful as to act according to its will, why can't the Supreme Being act by His supreme will in the creation, maintenance, and destruction of the cosmic manifestations? (Srimad-Bhagavatam 2.9.28, Purport)

We find that in Bhagavad-gita Lord Krishna advises go-rakshya, the protection of cows. This is essential because if cows are cared for properly they will surely supply sufficient milk. We have practical experience in America that in our various ISKCON farms we are giving proper protection to the cows and receiving more than enough milk. In other farms the cows do not deliver as much milk as in our farms; because our cows know very well that we are not going to kill them, they are happy, and they give ample milk. (Srimad-Bhagavatam 9.15.25, Purport)

When there is a river, one can take drinking water, wash his clothes, bathe and so on, for that water will serve all purposes. Similarly, if one worships the Supreme Personality of Godhead, Krishna, all his goals will be achieved. (Chaitanya-charitamrita, Adi-lila 14.66, Purport)

We have to follow. If we follow the footprints of great personalities, then there is no danger. Mahajano yena gatah sa panthah. Just like in the villages there is a track. One who follows that track is not lost. Similarly, if we follow the track of the mahajana—on which a great personality has traversed—then we'll not fall. (Lecture on Srimad-Bhagavatam 7.9.10, Montreal, July 9, 1968)

The cow's calf not only is beautiful to look at, but also gives satisfaction to the cow, and so she delivers as much milk as possible. But in the Kali-yuga, the calves are separated from the cows as early as possible for purposes which may not be mentioned in these pages of Srimad-Bhagavatam. (Srimad-Bhagavatam 1.17.3, Purport)

Now, our next program will be to organize farming land to set an example to the whole world how people can be peaceful, happy, and free from all anxieties simply by chanting the Hare Krishna maha-mantra and living an honorable life in Krishna consciousness. (Letter, October 19, 1975)

Stick to your own place and grow your food. There is no question of transport. A little transport is required, the bullock cart. Krishna was being carried on a bullock cart. There is no use of petrol. Simply use the bull. They are already there. Utilize them. (Morning Walk, Rome, May 25, 1974)

They are simply misusing their advancement, and they are satisfied when they have got a motorcar instead of bullock cart. That's all. They think, "Now I am advanced. We had bullock carts, and now we have got motorcars with three hundred thousand parts. And every part will give me trouble." And that is advancement. (Morning Walks, October 1-3, 1972, Los Angeles)

When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification, it brings about the original brightness of Krishna consciousness. (Srimad-Bhagavatam 5.11.8)

Cow dung dried in the sunshine is kept in stock for utilizing them as fuel in the villages. They get wheat and other cereals produced from the field. There is milk and vegetables, and the fuel is cow dung, and thus they are independent in every village. There are hand weavers for the cloth. And the country oil-mill (consisting of a bull walking in circle round two big grinding stones, attached with yoke) grinds the oil seeds into oil. The whole idea is that … the less we are anxious for maintaining our body and soul together, the more we become favorable for advancing in Krishna consciousness. (Letter, June 14, 1968)

Just like the trees, plants, grass. They cannot move. They have no legs. They have got legs, but they cannot move. They are eating through the legs. Therefore they are called pada-pa, which means "collecting water through the leg." These trees are drinking water from within the earth with their legs. Therefore they push their roots very deep to find out where is water. (Lecture on Bhagavad-gita 13.4, Miami, February 27, 1975)
Just like the cow and bull. The bull helps, plowing. That is the original system. Now they have invented tractors, and the bulls are being killed. Why should they be killed? Engage them in tilling the field. They will have an occupation. And the men also will have an occupation. There is immense land. So there will be no question of unemployment. (Conversation, Melbourne, July 2, 1974)

According to smriti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. (Srimad-Bhagavatam 3.2.29, Purport)
Krishna's navel resembles a lotus, He is garlanded with lotuses, and His eyes are also compared to the petals of a lotus (alola-candraka-lasad-vanamalya-vamshi). So if we simply think of only this one verse, which describes Krishna's body with reference to the lotus, we can meditate our whole life on how beautiful Krishna is, how wise Krishna is, and how Krishna manifests His creation. This is meditation—thinking of Krishna. (Teachings of Queen Kunti, Chapter 5)

Source: http://www.dandavats.com/?p=86260

The Issue of the Proto-Indo-European Language

By Sri Nandanandana dasa (Stephen Knapp)

There has been an attempt to explain the origins of such languages as Sanskrit, Greek and Roman for many years. This is because there has been a recognition of many similarities between them, but the exact original language which they have derived from has never been identified. So they say that it is now extinct, but they call it the Proto-Indo-European Language (PIE). This has now given way to the groupings of many other languages that are now included in what has become the “family” of 439 languages and dialects (as of 2009) of Indo-European languages. But the origin of all of them is supposed to be this non-existent Proto-Indo-European language. So how did this get started?

This whole process first began in the 16th century. In 1583, Thomas Stephens, a Jesuit missionary in Goa, wrote to his brother about the similarities that he saw between Indian and European languages, specifically Sanskrit, Greek and Latin. Not much came from this observation, and his letter was not published until the 20th century.

Shortly after this, it was Filippo Sassetti, a merchant born in Florence in 1540 who traveled to India, wrote in 1585 about the similarities between Sanskrit and Italian. Thereafter, it was Marcus Zuerius van Boxhorn, who, in 1647, noted the similarities among various Indo-European languages, which in his study included Dutch, Albanian, Greek, Latin, Persian, and German, and later Slavic, Celtic and Baltic. He was the one who started the idea that they all must have derived from a primitive and less developed but common source, a language which he called Scythian.

Next came Gaston Coeurdoux in the 1760s who made a thorough study of Sanskrit, Latin and Greek conjunctions to show a relationship between them. Then, Mikhail Lomonosov also studied the Slavic, Baltic (Kurlandic), Iranian (Medic), Finnish, Chinese, and other languages for his Russian Grammar (published in 1755).

A few years later this idea again appeared in 1786 when Sir William Jones (Sept. 28, 1746–April 27, 1794), the most noted of these comparative linguists, lectured on the similarities between Latin, Greek and Sanskrit, and later added Gothic, Celtic and Persian. He has said, “… no philologer could examine them all three, without believing them to have sprung from some common source, which perhaps, no longer exists. There is a similar reason, though not quite so forcible, for supposing that … Gothick … had the same origin with the Sanscrit; and the old Persian might be added to the same family.” (Encyclopaedia Britannica 2009, Jones, Sir William) His conclusions and lectures inspired others to begin taking a more serious look at this.

However, it was Thomas Young in 1813 who first introduced the term Indo-European, which caught on and became the standard term in comparative linguistics, especially in the work of Franz Bopp, whose further study of other older languages gave support to this theory. It was through Franz Bopp’s Comparative Grammar in 1833 to 1852 that gave rise to the Indo-European language studies as an academic discipline.

Additional developments in this area continued with a few other noted works, such as with August Schleicher’s 1861 Compendium, Karl Brugman’s 1880s Grundriss, and then his reevaluation in Junggrammatische. Then Ferdinand de Saussure’s “laryngeal theory” became the beginning of the “modern” Indo-European studies.

Later, the division of the Indo-European languages were further divided into a Satem verses a Centum group by Peter von Bradke in his 1890 work, Concerning Method and Conclusions of Aryan (Indo-Germanic) Studies. Therein he described how the “Aryans” knew of two kinds of guttural sounds, the velar and palatal. This led von Bradke to divide the palatal series into a group as a spirant and a pure K sound, typified by the words satem and centum. From this point, the Indo-European family was further divided accordingly.

THE INDO-EUROPEAN LANGUAGE FAMILY

From these studies was developed the present “family” of languages that all descended from the original Proto-Indo-European language. These are then listed in an order based on when these comparative linguists estimate as the oldest. There is much study that has been given this field, but it remains inconclusive and subject to change.

In any case, the order of the present family of Indo-European languages looks something like this, in 10 main branches without going into all of the sub-sub-divisions, all descending from the mysterious and original Proto-Indo-European language:

1. Anatolian is said to be the earliest branch of languages, with isolated sources in Old Assyrian from the 19th century BCE.

2. Hellenic with isolated records in the Mycenaean Greek from 1450 to 1350 BCE. The Homeric texts are said to date from the 8th century BCE.

3. Indo-Iranian branch, descending from the Proto-Indo-Iranian back to the third millennium BCE. From this appeared Iranian, attested from around 1000 BCE in the form of Avestan. Indo-Aryan, or now what is called the Indic languages, attested to the late 15th to early 14th century BCE in Mitanni texts which showed traces of the Indo-Aryan language. The Rig Veda is said to preserve the oral tradition, and current scholars feel dates from the middle of the second millennium BCE in the form of Vedic Sanskrit. Classical Sanskrit is said to have appeared with the Sanskrit grammarian Pannini.

4. Italic, which now includes Latin and any descendants, attested to have been found from the 7th century BCE.

5. Celtic, from the Proto-Celtic, with the Tartessian from the 8th century BCE.

6. Germanic from the Proto-Germanic, dating from the runic inscriptions from near the 2nd century CE, with the Gothic texts from near the 4th century CE.

7. Armenian, from the 5th century CE.

8. Tocharian, attested to the 6th to 9th century CE, in two dialects (Turfian and Kuchean).

9. Balto-Slavic. Slavic from Proto-Slavic, attested to have evidence from the 9th century CE; and Baltic, attested to the 14th century CE.

10. Albanian, attested to the 14th century CE.

The Satem division includes the Italic, Anatolian, Tocharian, Celtic, Germanic, and Hellenic languages, while the Centum group includes the Slavic, Indo-Iranian, Baltic, Armenian, and Albanian. The premise for what constitutes a language to be a member of this Indo-European family is that they must be recognized as having genetic relationships, or show evidence that makes it presumed they are stemming from a common ancestor, known as the Proto-Indo-European language. This may include innovations among various languages that suggest a common ancestor that had split off from other Indo-European groups.

Traveling from East to West, the language families appear across the globe in the following way:

Celtic, with languages spoken in the British Isles, in Spain, and across southern Europe to central Turkey; Germanic, with languages spoken in England and throughout Scandinavia & central Europe to Crimea; Italic, with languages spoken in Italy and, later, throughout the Roman Empire including modern-day Portugal, Spain, France, and Romania; Balto-Slavic, with Baltic languages spoken in Latvia & Lithuania, and Slavic throughout eastern Europe plus Belarus & the Ukraine & Russia; Balkan (exceptional, as discussed below), with languages spoken mostly in the Balkans and far western Turkey; Hellenic, spoken in Greece and the Aegean Islands and, later, in other areas conquered by Alexander (but mostly around the Mediterranean); Anatolian, with languages spoken in Anatolia, a.k.a. Asia Minor, i.e. modern Turkey; Armenian, spoken in Armenia and nearby areas including eastern Turkey; Indo-Iranian, with languages spoken from India through Pakistan and Afghanistan to Iran and Kurdish areas of Iraq and Turkey; Tocharian, spoken in the Tarim Basin of Xinjiang, in far western China.

The languages with the largest number of speakers in these Indo-European groupings are Spanish, English, Hindi, Portuguese, Bengali, Russian, German, Marathi, French, Italian, Punjabi, and Urdu.

LOCATION OF THE PROTO-INDO-EUROPEAN LANGUAGE

It is calculated that by 2500 BCE to 2000 BCE, the breakup from the Proto-Indo-European language into its first attested descendant languages and dialects was in effect, and had begun to be divided into the branches described above. The Proto-Indo-European language is accepted as the common ancestor of all Indo-European languages, which is estimated to have been spoken around 5000 to 3000 BCE in areas of Eastern Europe and Western Asia. And this language had to have been spoken by a people now called the Proto-Indo-Europeans. But who were they and where were they located?

Let us remember, that this Proto-Indo-European language has not been identified. It is not an actual language but merely a hypothetical reconstruction of a language that is presumed to be the ancestor of modern Indo-European languages. It also has been accepted by linguists to have disappeared before it became a written language, which gives room for so many variables in trying to identify this language. So the idea of finding the location of the people who spoke this language will depend mostly on educated guesswork.

It has been speculated that the original Indo-European people, and speakers of the original Proto-Indo-European language were a people called the Kurgan. They were supposed to have lived northwest of the Caucasus mountains, north of the Caspian Sea, as early as the 5th millennium BCE. These were a developed people, who had domesticated cattle and horses, farmed the land, used gold and silver, had counting skills, worshiped multiple gods, believed in life after death, and so on. (This is from The Beginning of the Bronze Age in Europe and the Indo-Europeans, by Marija Gimbutas, 1973. And Empires of the Silk Road, by Christopher I. Beckwith.)

Then, around 3000 BCE, these people abandoned their homeland and migrated in different directions, some of whom found themselves in Greece by 2000 BCE and in India by 1500 BCE.

Other scholars say that these people lived in the vicinity of the Pontic Steppe, north of the Black Sea and east to the Caspian, where a people called the Scythians lived. However, before the invention of any writing system, the Proto-Indo-European language is supposed to have died out. Then as these people spread out, so did the languages that came from this Proto-Indo-European language.

So to further the development of this idea of the spread of this Proto-Indo-European language, it is said that people from this original West Asia location migrated in different directions, developing new languages as they traveled. Therefore, the hypothesis is that the central cause and beginning of all written language started here. The speakers of Proto-Celtic moved west. The Germanic tribes followed the Celts but moved farther north. The Italic people traveled south, arriving in the Italic peninsula around the 2nd millennium BCE. The Hellenic family moved to Greece. Those that developed the Proto-Indo-Iranian languages moved east and south from the PIE ancestral homeland. And the Indic tribes split even further towards India where they developed Sanskrit.

To help support this theory, it is suggested that the language of the Rig Veda, though most archaic, was no longer understood by the masses by the time Panini composed the grammar for Sanskrit around 400 BCE. This became what is known as Classical Sanskrit, which superceded the older Vedic Sanskrit, which was the language of the Vedas, Brahmanas and Upanishads. Classical Sanskrit differed from Vedic Sanskrit in points of vocabulary, grammar and syntax.

However, contrary to this hypothesis of how the Indo-European languages spread out from the Causasus Mountains area, we can still see that the Lithuanian people on the far northern reaches of Eastern Europe on the Baltic Sea, still hold much Sanskrit in their language. That is a long way from India. This gives credence to the idea that Sanskrit was far more prominent, pervasive and influential than this theory of how the Indo-European languages spread out suggests.

ANOTHER LOOK AT SANSKRIT

The fact is that the pre-Classical form of Sanskrit, also known as Vedic Sanskrit, represents an oral tradition that goes back many thousands of years. According to tradition, the written form of Sanskrit was a development of only around 3000 BCE or earlier. This was done by the sages who could foresee the lack of memory the people of the future would have, which would necessitate why the Vedic texts would need to be in a written form. It was and is a most sophisticated language, which means that it had to have been in existence for many hundreds or thousands of years before we see it’s written form, first appearing in the Rig Veda. It is nonetheless accepted that the language of the Rig Veda is one of the oldest attestations of any Indo-Iranian language, and one of the earliest attested members of the Indo-European languages. For it to still exist quite clearly in the Lithuanian language, and to see similarities of its words in so many other languages, could it be that the Proto-Indo-European language they are looking for is actually Sanskrit? Let us remember that it was only Sir William Jones who said Greek, Sanskrit and Roman languages must come from a different common source, and Thomas Young in 1813 who first introduced the term Indo-European, and linguists have been running with that ever since.

The fact is that when we talk about how a central group of people who spoke the Proto-Indo-European language and who came out of the area of the Caucasus mountains, it is quite similar to what became known as the Aryan Invasion Theory, wherein the idea was presented that Aryans invaded India from the same region and then started their Vedic culture. This theory has since crumbled like a house of cards with more evidence that shows this never happened this way, but that the Vedic Aryans were indeed the indigenous people of the Indus and Sarasvati regions, from which their culture spread out in all directions. [See my Ebook, The Aryan Invasion Theory: The Final Nail in its Coffin, for more information on this, at www.stephen-knapp.com]

Sanskrit itself was not thought of as a second language, but as a refined manner of speaking, especially in regard to the Vedic texts when used in rituals. Thus, Sanskrit was for the higher classes of society and an educational attainment, similar as it still is today. In this way, Sanskrit existed along with the different Prakrits or vernaculars, even as it does today in India, and gradually developed into Indic dialects and eventually into contemporary modern Indo-Aryan languages.

Over the centuries the Prakrits underwent language change to a degree in which the vernaculars and Sanskrit ceased to be comparable, but had to be learned as a separate language. Thus, the dialects and Prakrits became separate languages, though outgrowths of the main popular language. This is much like we find in India today wherein many of the popular languages are but outgrowths of, and hold many similarities to, Sanskrit. This is likely to be the same way with Latin or even Greek and other languages we find over the world today, which still hold many similarities with what was once their linguistic roots. Therefore, Sanskrit is likely to be the closest link to, or is indeed that Proto-Indo-European language for which they are looking.

NOT EVERYONE AGREES WITH THE PROTO-INDO-EUROPEAN LANGUAGE THEORY

However, regardless of the areas in which the PIE is said to have developed, or in what time in history, not everyone agrees with these theories. As Jagat Motwani, Ph.D. declares in his research on the age of Sanskrit: “With substantial historical evidences, it has been proved that none but India (Aryavarta or Bharat) is the original home of the Aryans and their language Sanskrit. ‘Arya’ and ‘Swastika’ have their origin in Sanskrit. Swastika has been found among several peoples in Europe. Swastika has been found also among native Indians in Americas whose ancestors might have gone there from India about 10,000 years back. On the basis of the age of Swastika, it has also been established that the age of Sanskrit is over 10,000 years.” 1 This, of course, is much earlier than the idea of some scholars that PIE was spoken between 5000 to 3000 BCE, as previously mentioned.

Renfrew also writes that Trubetskoy severely criticized the dangerous assumptions which led to this idea of the Proto-Indo-European language: “The homeland, the race and the culture of supposed Proto-Indo-European population has been discussed, a population which may possibly never have existed.” 2

Jagat Motwani explains another important point in the frailty of thinking about how there is a parent language, now disappeared, called the Proto-Indo-European language: “If Jones had thought about the age of Sanskrit in comparison to that of Latin or Greek–age difference of about 1000 years–he would have not postulated such thesis that Sanskrit, Latin and Greek had lived together as daughters of the PIE [Proto-Indo-European language], under the same roof. Sanskrit is much older than Latin and Greek, at least by one thousand years. Moreover, the birth place of Sanskrit (India) was thousands of miles away from Italy and Greece. Even fifty mile distance causes dialectic difference.” 3

Motwani goes on to say that Karl Menninger also questioned the righteousness of the PIE as a language: “If all these languages are sisters, they must have a common ancestor, an original language from which they have developed. But we know of no people that spoke or wrote such a mother language, nor have we any direct evidence or written documents concerning it.” 4

Motwani goes on to question: “It is hard to understand why and how such a concept of the IE [Indo-European] languages and their invisible mother PIE has been theorized and has been endorsed by celebrated linguists like Sir William Jones. Leave the question of any PIE documents, but even her name and home address are not known.” 5

Victor Stevenson also explains in his book Words: The Evolution of Western Languages, that many European languages evolved from Sanskrit: Evidence that the languages of Europe had, with a few exceptions, evolved in stages from a common source, was found neither in Greece nor Rome, nor any where in Europe, but in an ancient and distant language, the Classical Sanskrit of India. Enshrined and unchanged for more than 2,000 years in the ritual speech of its scholars, it was shown to possess massive similarities to Greek and Latin. Only one conclusion could be drawn; all three had come from a common source.” 6

CONCLUSION

Regardless of how advanced modern society has become, we have not invented a language more elaborate and developed than Sanskrit. After so many years, where is there a language that has superceded the sophistication of Sanskrit? Therefore, even though linguists may say that whatever the parent language of Sanskrit and Greek and Latin may be, it is now deceased, disappeared into oblivion, and no one knows what that language was, I say something different. I say that the language they are looking for is right in front of them, and that is Sanskrit itself. Sanskrit was the preeminent and most developed of early languages from which came many others, such as Greek and Latin, or the seeds of other languages. Regardless of the fact that according to Vedic tradition Sanskrit is considered the vocal manifestation of the Shabda-brahman, or the spiritual vibration from which the Vedic texts sprang forth, or in which the Supreme Reality is found, Sanskrit is indeed that language that provided the source of many of the languages we still highly regard to this day.

NOTES

1. Motwani, Jagat K., Ph.D., None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.142.

2. Renfrew, Colin, Archaeology & Language: The Puzzle of Indo-European Origins, New York, Cambridge University Press, 1987, p.108-9.

3. Motwani, Jagat K., Ph.D. None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.155.

4. Menninger, Karl, Number Words and Number Symbols: A Cultural History of Numbers, New York, Dover Publications, 1969, p.101.

5. Motwani, Jagat K., Ph.D. None But India (Bharat), iUniverse, Inc., Bloomington, Indiana, 2010, p.157.

6. Stevenson, Victor, Words: The Evolution of Western Languages, New York, Van Nostrand Reinhold Company, 1983, p.10.

[This is a chapter from the forthcoming book by Sri Nandanandana dasa, called “Mysteries of the Ancient Vedic Empire”]

Source: http://www.dandavats.com/?p=84423

atmaupamyena sarvatra
samam pasyati yo ‘rjuna
sukham va yadi va duhkham
sa yogi paramo matah

TRANSLATION
He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

PURPORT
One who is Krsna conscious is a perfect yogi; he is aware of everyone’s happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Krsna to be the supreme enjoyer of all the activities of the human being, the proprietor of all lands and planets, and the sincerest friend of all living entities. The perfect yogi knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Krsna. And because one in Krsna consciousness is happy, he tries to distribute the knowledge of Krsna everywhere. Since the perfect yogi tries to broadcast the importance of becoming Krsna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na ca tasman manusyesu kascin me priya-krttamah (Bg. 18.69). In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogi because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogi interested only in his personal elevation. The yogi who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Krsna consciousness.

Niranjana Swami:

I’ve been finding myself talking a lot about Srila Prabhupada recently. My desire to speak more about him was probably stimulated in Mayapura when I read a booklet produced by a committee of our GBC body about Srila Prabhupada’s position as the Founder-Acarya of ISKCON. Essentially it was just a wonderful book that established, very conclusively, the meaning of “Founder-Acarya… not only based upon Srila Prabhupada’s position in ISKCON but also based upon the position of “Founder-Acarya” in our sampradaya.

I was very enlivened after reading this booklet. I read it one day when I was sick and was unable to attend the meetings. It deepened my conviction about the importance of preserving Srila Prabhupada’s presence within the International Society for Krsna consciousness.

The word “Acarya” in Founder-Acarya means that Srila Prabhupada is the ultimate teacher by his own example in ISKCON. Being a perfect teacher by example, therefore, everything he does is instructive because, as followers, we are meant to aspire to strictly follow his example.

Prabhupada would oftentimes speak about the difference between following in the footsteps and imitating. He would say that following in the footsteps of the previous acaryas means that we follow the same path they themselves walked. It also means to follow their instructions. Therefore, mahajano yena gatah sa panthah….they leave behind instructions by which their followers can traverse the same path as they themselves also traversed.

Imitating means that we try to artificially imitate the position of being fully realized without being fully realized.

Prabhupada would oftentimes quote the verse,

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate

TRANSLATION
Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

This is Krsna’s instruction in Bhagavad-gita. He explains why He had to also teach by setting an example because if He didn’t then the whole world would be put to ruination.

Srila Prabhupada’s instructions were so potent because he did what he was preaching. In English, we have an expression, I don’t know if there is a comparable one in Russian, “He walks his talk.” In other words, his actions are fully consistent with his words. Because he was so elevated, he would sometimes give an instruction which would seem almost impossible to follow. But his example was always there as the extra strength for us to try.

We all experienced that during Srila Prabhupada’s manifest presence in our Krsna consciousness movement. Srila Prabhupada was inspiring his followers to become ghostianandis, to preach Krsna consciousness, and not to become concerned simply about one’s own enlightenment. There was an overwhelming emphasis on spreading Krsna consciousness and there was an enthusiasm to do so because we always had his example. We may not be Krsna conscious, but we could always preach boldly and strongly that it exists because we could always point to Prabhupada.

In one sense it was very simple in those early years because Prabhupada was not only our Founder-Acarya, but he was the only guru. When someone became qualified for initiation, they knew who they were going to be initiated by and who they were going to serve. That gave Srila Prabhupada’s followers great strength and conviction to preach his message. We felt Prabhupada was therefore us and was carefully watching to make sure we didn’t deviate.

He said, “Don’t change the message. Keep it intact.”

I remember one lecture when Srila Prabhupada found something in the transcription he was reading which was different from that which he dictated. He became very disturbed. In the lecture Prabhupada said, “Don’t be overintelligent.” Don’t think that you know more or you know better than your spiritual master.” He said, “Your potency will be in your ability to simply repeat what I have given to you.”

So we could repeat everything that Prabhupada told us and we always had the full confidence and support that the example was there for others to see. This gave us great strength to preach, and to preach boldly, because Srila Prabhupada always emphasized to preach boldly.

He told us to “Boil the milk and make it thicker.” In other words, don’t compromise. Don’t water Krsna consciousness down to something it isn’t. Krsna is already all-attractive. Don’t ever water Krsna consciousness down.

I was telling a story to a group of devotees in Kaliningrad the other day. I was remembering one conversation that Srila Prabhupada had… I can’t remember what year it was. I think it might have been 1975.

He was visited by one well-known yogi at that time. His name was Yogi Bhajan. I never met Yogi Bhajan but in 1971, I was living with a group of people who were his followers. It was before I read Srila Prabhupada’s Bhagavad-gita. They used to speak a lot about him to me. But I had no particular appeal or attraction to him.

Anyway, Prabhupada was visited by this yogi along with two of his secretaries. He came to invite Srila Prabhupada to a conference called the “Unity of Man” conference. He was promoting himself as the organizer of the conference and he was inviting and also visiting popular yogis, mystics, saints, and sadhus to extend invitations. He was promoting this conference as if it would benefit all of humanity. So he said, “We want you to come, Swamiji. Please come and we’ll give you a slot and you can speak. Become part of our united effort to save the world.”

Srila Prabhupada tried to explain to him that there’s only one way that humanity can be united. He said, “We can only be united if we surrender to Krsna.” So he asked, “Therefore Bhagavad-gita will be preached and Krsna’s message will be preached exclusively at the conference?” And then Yogi Bhajan said, “Yes. That will be there. But there will be many other sages, mystics and saints and they will give their teachings. In this way we can all be united in harmony, with the same goal.”

Prabhupada said, “No. There’s only one goal. Krsna’s goal. We have to follow Krsna otherwise how can we become united?” Prabhupada used the example about the United Nations. He would say that the United Nations means that even though many countries come together, they have their own flag and they represent their own interests. Yhey are mainly interested in their own interests. That’s all. So he said that United Nations simply means that there are more flags. Therefore United Nations simply means that we add more flags but there’s no real unity because everyone is simply representing their own interests. They want to make sure that their own interests are being secured.

So he was expressing this same point to Yogi Bhajan, that actually there is only one interest… Krsna’s interest. So he explained why he didn’t want to attend. He said, “You can have your conference but I will not attend.”

But Yogi Bhajan was a little persistent because he felt that if Prabhupada attended more people would come. Prabhupada didn’t want to be used that way. Yogi Bhajan really tried to make it look really nice, “If you come, it will be so nice, so wonderful, it will be a real good example for the world.

Yogi Bhajan’s secretaries were sitting and taking notes. Prabhupada was noticing this as he was speaking. So Prabhupada just turned to Yogi Bhajan and said, “Write this down in your notebook. Bhaktivedanta Swami says that without Krsna, there will be no unity. Put that in your notebook. Make sure that you write it down.”

Yoga Bhajan tried one more time by explaining how it would be such a wonderful experience. Prabhupada finished the whole conversation by making one statement. He says, “If you go into the latrine and you throw scented water on stool, does that make it a nice place?” Prabhupada was trying to explain, “That’s what you are trying to do. You are trying to make everything a nice place, but without Krsna you cannot make this a nice place.”

At that particular point, one of the people accompanying him got a little incensed, so they got up and they left. Prabhupada simply laughed.

Someone may say, “Why didn’t Prabhupada take the opportunity to preach at the event?” Because he didn’t want to compromise Krsna consciousness. He was an uncompromised example of Krsna consciousness.

There is another story I like about Prabhupada and his bold preaching.

Prabhupada was invited in Jagannath Puri to inaugurate a book that one local author had written. Many famous people were there to do the inauguration. So Prabhupada saw this as a very good opportunity to preach boldly because he was very disturbed that his disciples were not being allowed to take darshan of Lord Jagannath. He therefore accepted the invitation although the organizers didn’t know that was Prabhupada’s intention. The organizers arranged for all the other invited guests to speak about the book first and then Prabhupada was to speak last. So one by one each dignitary came and spoke about the author’s book, glorified him, and said things about the book. Prabhupada was then invited to speak.

Prabhupada immediately began speaking how Lord Jagannath is the Lord of the universe. He’s not just Lord of the Hindus, not just Lord of the Indians. He’s the Lord of universe. And because He’s the Lord of the universe, that means that everyone has a relationship with Lord Jagannath. He gave a very powerful talk about the Lord’s position, quoting Bhagavad-gita, aham bija-pradah pita…. Krsna says, “I am the seed-giving father of all living beings.”

So he was challenging, “Why are you not allowing Vaisnavas to take darshan of Lord Jagannath?” He spoke for some time and the organizers were starting to get a little anxious. They were standing on the side and were saying, “Swamiji, the book. Swamiji, the book!” Prabhupada didn’t even look at them. He continued like fire. “Swamiji, Swamiji, the book!” Prabhupada just waited until he finished his message. He then looked up at them and they said, “Swamiji, the book!” Prabhupada picked up the book and said, “Oh yes. This book is inaugurated” and then he threw it on the table and walked off the stage.

Finished. So bold. He was so bold. He could be bold. Of course Prabhupada even sometimes said to us, he said, “I can do this because I’m an old man. Don’t imitate. Because he would be that way and people would still respect him and listen to him. He would caution us though. He wanted us to preach boldly but to be careful to not imitate.

Prabhupada was also a gentleman. He would not publicly criticize. Even when people would ask Prabhupada, for example, if they would ask, “Can you tell me? What is your opinion of Yogi Bhajan?” And Prabhupada would say, “What is his philosophy?” So he would make the person explain what is the philosophy of Yogi Bhajan. I’m using him just as a hypothetical example. But he did it with many people because people would sometimes ask Prabhupada’s opinion about… at that time there was a lot… for instance there was Krsnamurti, who was very popular, Guru Maharaji, the so-called “perfect master”. Then there were so many gods around too. Prabhupada also had to deal with questions about all of these gods. So Prabhupada would ask, “What is his philosophy?” Upon hearing the philosophy he would then rip it to pieces. He would expose the impersonal conclusion or whatever misrepresentation of the absolute truth that it was. But he would not openly criticize the individual.

He did this a lot with Vivekananda. Although he would not go out of his way to criticize publicly, but he would definitely do it in private conversations and lectures with disciples. If he was asked publicly he would have to defend Krsna. He was always defending Krsna. He was always defending the sampradaya.

One time Prabhupada was sitting in a room with Indian people… I think it was in Bombay. One gentleman was challenging Prabhupada because Prabhupada was using strong words. I think he might have been using “rascals” or “mudhas”. And the man was saying, “Swamiji, you are supposed to be sama darsinah. Why are you speaking like this?” Prabhupada replied, “Oh, sama darsinah? That is a higher platform. I’m not on that platform. I have to discriminate. But I discriminate because I see who is following Krsna’s instructions and who is not following Krsna’s instructions. And Krsna says, “avajananti mam mudha”, He says “na mam duskritino mudha”. He gave examples how Krsna used strong language, “mudha”. “So therefore I simply present what Krsna says. I have to discriminate, who follows and who doesn’t follow. But I give Krsna’s instructions to everyone. In this sense I don’t discriminate. This is my sama darsinah. I tell everyone what Krsna says, indiscriminately.”

And then the man said, “But Swamiji, what do you do? You are simply repeating what somebody else said. What are you doing?” Of course, this is Prabhupada’s whole mission. Bhagavad-gita AS IT IS. That was his whole mission. His mission was to give Krsna’s instruction as Krsna gave it. Therefore he was presenting Krsna’s words, explaining what Krsna’s words were and then he was teaching by his own example how he would surrender to Krsna’s words. Therefore Prabhupada’s words had so much potency to change people because he didn’t compromise. He gave Krsna’s words and he taught by his example, being fully surrendered to Krsna.

Here was an example of somebody who gave Krsna’s instructions and then pushed everybody beyond their own self-imposed limits, whoever was sincere enough and could understand that, “Yes, he’s following. I have to follow too.”

Prabhupada would never compromise. That was his compassion. Some people may say, “Oh, it looks like arrogance. Why wouldn’t he compromise for people?” But that was his compassion. Atmaupamyena sarvatra. That’s exactly what this verse is about in Bhagavad-gita.”He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!” His compassion was that, “They can only be saved if they take shelter at Krsna’s lotus feet. How can I give anything else? Anything else would be violence.”

This was his compassion because he was fully realized in what is real happiness, and because he saw all living entities as parts and parcels of Krsna, he knew that the only thing that could make them happy is to connect them to Krsna.

Isopanisad says, “One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?” Srila Prabhupada was never experiencing any material anxiety. He had only one anxiety and that was the sufferings of others. That was his anxiety. Why? Because he was satisfied. He had his connection with Krsna and therefore he didn’t need anything from anyone for himself. Thus, he could give Krsna unlimitedly to everyone without compromising.

Therefore he was a perfect yogi who could see why others were suffering. He knew their source of suffering, as he says right here in this commentary, “the cause of distress of a living entity is forgetfulness of his relationship with God.” Prabhupada went right to the root cause.

Someone may say, “Well, there’s so many other causes of distress. I could make a big, long list.” But Prabhupada would go right to the root— forgetfulness of one’s relationship with God— because as soon as one establishes a connection with the Supreme Lord… no more birth, no more death. Moreover, whatever distress they may experience in this life is just burning up whatever reactions were left from previous lives, thus finishing their connection with the material world. Isn’t that compassion? He felt that kind of compassion and that’s why he was so uncompromising. “How can I give them anything less than Krsna?” That was his love. That was his equality. That was his kindness.

So he gave Krsna uncompromisingly, and he was very careful to preserve that same method of distribution for the future. He therefore taught his followers to give Krsna to others. And he also expected his followers for future generations to preserve his teachings and this example.

So even though we may not be fully Krsna conscious, we still have to know what is the goal— the example that we want to come to ourselves? We cannot imitate complete Krsna consciousness. But at least we must try to come to that platform. And even though we cannot imitate Srila Prabhupada’s perfect, Krsna conscious vision of the world, we must keep his method of preaching intact by preserving what he’s given to us in its most potent form— in his books— without imposing any of our own interpretation.

Every page of Bhagavad-gita as it is pure devotional service. Every page of Srimad Bhagavatam is pure devotional service. It’s not anything else. It’s pure devotional service… beginning, middle and end. Therefore those who are true followers of Srila Prabhupada will keep his message intact. We still have his example. We can still talk about it. We can still remember that example. We should know what that example is. Everyone should know Srila Prabhupada. If you don’t know Srila Prabhupada, you’re losing. He’s the perfect example. Otherwise, how do we know what platform to aspire for unless we have the perfect example? If we don’t know, we’ll start thinking, “Oh I could be like this, I could be like that.” No. He’s our Founder-Acarya for all time— not just for twelve years while he was present on the planet. He’s the Founder-Acarya of ISKCON for as long as ISKCON is present.

Prabhupada was very, very strong on this point. Whenever he saw the slightest discrepancy in being presented without the title “Founder-Acarya”, he would immediately correct it.

One time Srila Prabhupada came to the new BBT headquarters in Los Angeles and in the front there was a sign, “Bhaktivedanta Book Trust, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.” Prabhupada said, “Where is Founder-Acarya? Why is it not there?” Devotees were shocked. He wanted to make sure that “Founder-Acarya” was on everything. Why? Someone may think it was vanity. No. There was never any pride in Prabhupada. It was his compassion. He wanted to make sure his vision prevailed for the Krsna consciousness movement. Therefore Founder-Acarya had to be everywhere because he wanted to ensure that everyone would be led to Krsna’s lotus feet.

That is the mission we experienced in his presence. We’d bring everyone to Prabhupada’s lotus feet because we were confident he was connecting them to Krsna.

So we need that example. Yes. The goal is to find shelter at the lotus feet of Krsna, and the example of how to find shelter at the lotus feet of Krsna is in our Founder-Acarya.

Srila Prabhupada’s books are the foundation of the Krsna consciousness movement. Nobody else’s books are as important as Prabhupada’s books. When people come to our temples they should immediately see only Prabhupada’s books… a grand display. We should be eager, excited, ecstatic, to introduce people to Srila Prabhupada’s books.

Srila Prabhupada’s books change lives… not just during his manifest presence. They are still changing lives and will continue to change lives. There’s so many stories about how people’s lives have been changed by coming in contact with Prabhupada in his books.

I like to tell this story. It’s a wonderful story. Quite some time back, I was visiting the temple in Montreal. During the visit, I was writing my Vyasa Puja offering to Srila Prabhupada. Usually we have a deadline in order for it to be published in the annual Vyasa Puja book and the deadline was the next day.

So I was sitting in my room about to begin writing my Vyasa Puja offering. What oftentimes happens, however, whenever it comes to write a Vyasa Puja offering, I sit there and I go blank for a little while, thinking about what I am going to write. So I was just sitting, looking at the screen thinking, “Where to start?” Starting is usually the hardest part. Once I’m started I can get going.

All of a sudden there was a knock on the door. It was the Temple President. He said, “Maharaja, there’s a gentleman who came to the temple and there’s nobody here. Would you take a little time to talk to him and answer his questions?”

So I said, “You know. I have one hour right now. And I need this one hour to write my offering in time for the deadline tomorrow. So he said, “He’s probably got just a few questions. I’m sure it won’t be very long.”

So I agreed. I went into the temple reception area and there was one man, probably in his 60’s. He introduced himself and asked if we could sit down. So I shook his hand and sat down.

He then just started talking. “Do you know that I was the caption of Montreal police back in 1973?” It might have been 1974. I can’t remember exactly the year he told me. “I was at the airport when your Prabhupada came. I saw him, I looked at him and I could see that here’s a very saintly person. For what I know right now about him, I wish I would have just given everything up right then and there and became his disciple.”

So I said, “Really? How is it that you know more now?” He then reached in his pocket and pulled out a pocket-sized Bhagavad-gita. This Bhagavad-gita looked like it had been really read a lot. He said, “You see this Bhagavad-gita? I’ve read it thirty-two times.” I said, “Thirty-two times?” He said, “Yes. Thirty-two times and still counting. I don’t go anywhere without it. I read it every day. Sometimes I take my wife to the shopping mall and she says, ‘I may be awhile and you’ll have to wait.’ and I say, ‘No problem. I’ve got my Bhagavad-gita. Take as long as you want.’ In fact, my wife is shopping right now. But I saw that the temple was so close by that I decided to come. I could read Bhagavad-gita again and again and it’s always fresh.”

He then opened the Bhagavad-gita and started reading verses from it, and then he started talking again about Prabhupada. “He was such a beautiful person. I don’t know why I did not become his disciple.” He started to tell everything that he saw at the airport.

He went on talking and talking and I was thinking, “I thought that I was going to answer some questions but there are no questions being asked. He just wants to talk.” So I just sat there and was just mystified listening to him.

All of a sudden he said, “Oh, I think my wife is probably ready by now.” He had been talking for about forty-five minutes mostly about Prabhupada. He got up, went to the door and started to say good-bye. Then he said, “You know, my wife and I read Prabhupada Lilamrita every night together. She won’t read Bhagavad-gita. But I can get her to read Prabhupada Lilamrita. And every night we read about Prabhupada. He then started telling me the latest story he read from Prabhupada Lilamrta.

This went on for about another ten to fifteen minutes as he stood by the door with his hand on door knob and the door half-opened. Then he said, “I really have to go now. It’s been nice talking with you”, and he left.

I probably didn’t say more than five words. I looked at my watch and one hour passed. I was thinking, “Oh no. I lost my one hour!” I had a program coming up and therefore lost the hour I was hoping to use for writing my Vyasa Puja offering.

As it turned out, the next morning I sat down and just wrote the whole story about my meeting with the former Captain, and that was my Vyasa Puja offering. I saw how Krsna just sent him to write my Vyasa Puja offering for me because I couldn’t come up with anything myself.

Anyway, my realization is that Prabhupada is still changing lives. That man was so attached to Prabhupada. It seemed to me that the gateway to the spiritual world will be open to him for the attachment he has to Krsna’s pure devotee.

I could tell so many other stories but the point is that it’s so important to make Srila Prabhupada’s books available to people. People are hankering to know someone like Prabhupada and we have a responsibility, as his followers, to make sure that Prabhupada is always accessible to everyone. We should be carefrul to never eclipse Srila Prabhupada.

For instance how do we make Krsna accessible? We make Krsna accessible by being Krsna conscious. That’s how Krsna becomes accessible. The more Krsna conscious we are the more people can make a connection with Krsna. We don’t make Krsna accessible by packaging Him in a way that people can’t see who Krsna is. We make Krsna accessible by the way Prabhupada made Krsna accessible. He spoke only about Krsna. That’s how Krsna became accessible. And he lived only for Krsna. That made Krsna even more accessible.

So why shouldn’t we make Prabhupada accessible also? We should make him accessible by making sure that everybody has an opportunity to receive his books. Everybody should know what his example is. And everybody should know what his mission is. Krsna. Nothing more, nothing less. The lotus feet of Krsna.

When you have the lotus feet of Krsna, you have everything. Prabhupada says, yasmin vijnate sarvam evam vijnatam bhavati. (Mundaka Upanisad 1.3) When you have Krsna, you have everything. That’s his mission.

Therefore there’s nothing more than Krsna because there is nobody equal to Him and nobody is greater than Him. Krsna is the last stop, the param gatih, the final goal. And we have to establish that goal in the minds of everyone.

Prabhupada therefore emphasized that there is nothing more than Krsna. And he would never give anything less than Krsna. Uncompromising. Nothing less. That was his compassion. That was his kindness to humanity. Anyone who came in contact with him could feel his compassion. Simply seeing him, tears would come to people’s eyes because he was so filled with compassion. Prabhupada would cry, simply to think how people were trying to forget Krsna.

A devotee once told me a story about Srila Prabhupada. Prabhupada was in a car with devotees, driving by a golf course. When he saw the golfers he asked, “What are they doing?” He had never seen or heard of golf before. The devotee replied, “Prabhupada, that’s called golf.” Prabhupada asked, “What is this golf?” The devotee said, “You see that stick there they are holding? They walk around all day and push a little white ball into a hole.” Prabhupada started to cry, big tears. “They are doing so much to try to forget Krsna.” Crying. Para dukha dukhi. That is a Vaisnava. A Vaisnava has that feeling in his heart. He has his connection with Krsna and therefore has everything he needs. He has service to Krsna. There’s a purpose for living for him. There’s a purpose for everything he does… for eating, for breathing. He never hankers. He’s satisfied in any condition of life. And because he does not suffer, he can feel other’s suffering.

In this way a person who is self-satisfied and freed from envy can think of others’ welfare. Therefore when he sees others forgetting Krsna, he cries. He feels the pain that they won’t be happy until they are connected with Krsna.

That’s what drove Prabhupada to expand the Krsna consciousness movement in the way he did within twelve years. He was sleeping two hours a night and waking up at midnight. He was translating Srimad Bhagavatam until four o’clock in the morning. He would then begin his day, go for his morning walk, give Srimad Bhagavatam class. Even during his morning walk he was preaching to his disciples. Then he would meet people. Everything he did, he did with the burning desire to give Krsna to others.

We need that example. It gives us impetus. We should think, “What am I doing with my life? Let me use whatever strength, whatever wealth, whatever intelligence I have to do something for Prabhupada’s mission. I cannot be a miser and waste this life.”

Prabhupada is driving us to understand that principle. And if we don’t remember Prabhupada and remember his example, we’ll so easily forget. We’ll think his mission is to become comfortable in life.

Prabhupada didn’t teach that, because he never looked for his own comfort. He never tried. Comfort was offered but he was not interested. He taught how to use all of our energy for spreading Krsna consciousness. He never asked for his own comfort.

Sometimes devotees would give comforts to him. We gave a lecture on Sunday explaining why Prabhupada would sometimes accept it. He accepted only out of compassion. Not because he was interested in his own comfort. He accepted it because he wanted to reciprocate the love of his disciples and take that love and place it to Krsna’s lotus feet. But he would never ask for his own comfort. His example was to not be interested in one’s own personal comfort. His comfort was giving Krsna to others. That was comfort for his heart because he felt he was using his energy for the hightest purpose.

Prabhupada concludes this commentary with that point. He says. “Here is a contrast between a pure devotee of the Lord and a yogi interested only in his personal elevation. The yogi who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Krsna consciousness.”

This is what’s in Srila Prabhupada’s purport. When we read Srila Prabhupada’s commentaries, these are the realizations we should be getting. He called his commentaries his personal ecstasies.

Prabhupada was even one time sitting and reading his own book. When the Fifth Canto of Srimad Bhagavatam was brought to him, Prabhupada immediately opened it and began reading it. Devotees said, Prabhupada even you read your own books.” And Prabhupada said, “Oh yes. I have not written these books. Krsna has written these books. That’s why I am reading them.

This is Prabhupada. Krsna on every page.

So this is our understanding of this verse:

“He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!”

Prabhupada knows how to make others really happy and he knows what the cause of distress is. Just one very simple point. We’ve simply forgotten Krsna. That is the source of distress.

Prabhupada used to quote Srila Bhaktisiddhanta. He said that there is nothing lacking in this material world. Everything is available except one thing… Krsna consciousness. “Therefore,” he said, “I have come to give to Him to you.”

Hare Krsna.

Source: http://www.dandavats.com/?p=63706

By Gauranga Prabhu

In the high-stakes world of academic achievement, getting into the Indian Institute of Technology (IIT) is often seen as the ultimate finish line. Parents start dreaming of Silicon Valley offices, and students start dreaming of… well, finally getting some sleep. But as it turns out, there is a fascinating “Dimension X” to the post-IIT life that even the most seasoned filmmakers are just beginning to capture.

Imagine the scene: a bustling local train, the rhythmic clatter of the tracks, and a young monk calmly offering copies of the **Bhagavad Gita**. To the casual commuter, this looks like a simple act of devotion. To one particular filmmaker, however, it looked like a career crisis in progress.

“Why are you begging like this?” the gentleman asked, perhaps wondering if the job market had truly become that dire. When the monk revealed he was an IIT graduate, the man’s concern shifted to genuine bewilderment: “What happened? You didn’t get employment or what?”.

It is a classic comedic misunderstanding. In a world where a “good placement” is defined by a paycheck, the idea of an elite engineer choosing to distribute **transcendental messages** instead of software updates can seem like a glitch in the system. But as Srila Prabhupada often taught, the most refined intelligence shouldn’t just be used to build better machines; it should be used to understand the “machine” of the material world and the soul within it.

When you have a sharp brain, why not use it for the highest purpose? Instead of just engineering better gadgets, these “monks with degrees” are engineering better lives. They aren’t looking for a “job” in the mundane sense because they’ve already found the ultimate Boss.

The filmmaker, who was coincidentally making a movie about the Herculean struggle students undergo just to *enter* IIT, realized he had a brand-new sequel on his hands. He had documented the effort to get in, but he hadn’t considered what happens when someone finds something even more prestigious on the way out.

The irony grew even thicker when the monk mentioned a friend—also an IITian—who was leading a temple in Pune. It seems that for some, the path from “IIT” to “Internal Infinite Transformation” is becoming a popular route.

So, the next time you see a bright-eyed monk who looks like they could solve a triple integral in their head, don’t worry about their employment status. They haven’t missed out on a career; they’ve just upgraded their “package” to something out of this world. After all, why settle for a corner office when you can have a direct connection to the spiritual sky?

Source: https://www.dandavats.com/?p=117845

Expanded over 100 acres of area, Govardhan Ecovillage is a project of the International Society for Krishna Consciousness. The project is owned and managed by ISKCON Wada.

It is the result of an ardent desire of Radhanatha Swami to fulfill the dream of his beloved guru, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada – “To erect for the members and society at large, a holy place of transcendental pastimes, dedicated to the personality of Krishna.”

“Eco-friendly,” Radhanatha Swami explained, meant: Living in harmony with nature and according to the way Krishna wants us to live on a material level and spiritual level.

Living with respect for Mother Earth, Bhumi-devi, who is the consort of Lord Varahadeva, Lakshmi herself and honoring her and living in ways that replenish her resources rather than exploit her resources, and then utilize whatever resources she gives us, by her grace, for the service of Lord Vishnu.

Govardhan Ecovillage is not an overnight establishment, but shape formed over a century of toil, hardship and the constant passion of many. Govardhan Ecovillage is a place that houses several eco-friendly initiatives. Govardhan Ecovillage is implementing several rural development initiatives in many villages nearby with the help of Sri Chaitanya Seva Trust.

Source: https://www.dandavats.com/?p=117838

On the auspicious occasion of Akshaya Tritiya, ISKCON Mayapur launched its latest initiative, an Interactive Timeline of His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada (1896–1977), ISKCON’s Founder-Acharya.

This engaging timeline presents the major milestones in Srila Prabhupada’s life and mission—from his birth in Kolkata in 1896, to his historic meeting with his spiritual master, Srila Bhaktisiddhanta Sarasvati Thakura, in 1922, his courageous journey to America in 1965, the founding of ISKCON in 1966, and the extraordinary worldwide expansion of the Krishna consciousness movement until his departure in 1977.

What makes this timeline especially unique is that visitors can hear Srila Prabhupada himself speaking about many of the key events of his life and mission, bringing each moment vividly to life through his own words and realizations.

To explore the timeline, click here.

Source: https://iskconnews.org/iskcon-mayapur-launches-interactive-timeline-of-srila-prabhupada/

By Chaitanya Jivana Das 

National Sanskrit University has launched a new undergraduate degree program titled Śāstrī in Gauḍīya Darśana, equivalent to a Bachelor of Arts degree. The initiative offers students an opportunity to study Gauḍīya Vedānta within a formal university setting, combining traditional śāstric learning with a modern academic framework.

Program Structure and Duration

The semester-based program is designed to be completed in either three or four years. Students who complete three years, or six semesters, will receive a Śāstrī degree, equivalent to a B.A. Those who continue for a fourth year and complete eight semesters will be awarded Śāstrī Sammanita, equivalent to a B.A. Honours degree. The course follows a Choice Based Credit System, intended to provide both flexibility and a systematic progression of studies.

Eligibility and Medium of Instruction

Applicants must have completed 12th standard from a recognized government board. While a background in Sanskrit is preferred, students from general educational streams may also apply. Those who have completed Prāk-Śāstrī or equivalent traditional studies are likewise eligible.

The medium of instruction and examination is Sanskrit, enabling students to study original texts directly rather than through translations. Organizers say this approach is intended to strengthen both Sanskrit proficiency and a deeper understanding of Gauḍīya philosophy.

Read more: https://iskconnews.org/national-sanskrit-university-launches-gau%e1%b8%8diya-darsana-degree/

Following the success of the Mahavatar Narsimha animated film, the creators have officially announced Mahavatar Parshuraam as the next film in the Mahavatar cinematic universe. This latest installment is scheduled for release in December 2027.

Mahavatar Parshuraam will be the second chapter in the planned seven-film franchise, which is expected to unfold through 2037. The larger cinematic universe, created by Hombale Films and Kleem Productions, aims to bring the stories of Lord Vishnu’s avatars to life through large-scale 3D animation and contemporary storytelling.

The announcement follows the remarkable box office success of Mahavatar Narsimha, which became the highest-grossing Indian animated film, earning more than 320 crore worldwide. The film marked a major milestone for Indian animation and launched what the creators describe as a long-term cinematic universe.

The newly released poster and motion teaser introduce the film with the tagline, “When Dharma Falls, The Parshu Rises,” a story centered on Lord Parshuram’s mission to restore righteousness on earth and confront rulers who have abandoned dharma.

Director Ashwin Kumar shared a title reveal motion trailer on his Instagram; readers can watch it here.

Source: https://iskconnews.org/mahavatar-parshuraam-announced-as-next-film-in-expanding-franchise/

It was wonderful to again visit our Vraja Eco Village project just outside Manila. The deities and temple are beautiful as are the surrounding landscaped grounds. While there on Akshaya Tritiya, I took part in a yajna to mark the final stages of the new reception and conference building.

Apart from the temple area there are many wonderful facilities, such as, a big kirtan/yoga hall, restaurant, private and group guest houses, school, goshala, ashrama, fields of banana, coconut, other fruit trees and vegetables.

Source: https://ramaiswami.com/vraja-eco-village-philippines-2/

HH Śivarāma Swami gives a direct update from a hospital where he has been admitted due to recurring fever episodes that began after returning from Vrindavan in early March. He explains that the fevers have come in cycles lasting around ten days each, prompting concern and eventually leading him to seek hospital care in Budapest.

He describes the hospital as a large, well-equipped facility and notes that doctors admitted him to conduct thorough testing rather than leaving the issue unresolved. So far, he has received antibiotics, anti-fever medication, and undergone multiple examinations, including a CT scan of his lungs. This revealed pneumonia, a condition he has experienced before, though doctors suspect there may be an additional underlying cause.

Further tests have ruled out malaria, while other possible infections—such as chikungunya—are still being investigated through lab cultures, which will take time to confirm. He explains that doctors are carefully monitoring his fever patterns to guide diagnosis and treatment.

Despite the situation, his tone remains steady and reflective. He shares that when not feverish, he spends time writing and resting, and expresses hope that the medical team will soon identify the exact cause so appropriate treatment can be finalized. This is the video,

Source: https://www.dandavats.com/?p=117827

By HG Nrsimha Kavaca das

On Śrīmad Bhāgavatam 3.28.16, the focus is on meditation (dhyāna) as practiced in bhakti-yoga and the transformative power of fixing the mind on the form of the Lord. The verse describes the Paramātmā as supremely beautiful—so captivating that the devotee loses all interest in anything else. This is not poetic exaggeration but a description of purified perception.

In Vedic understanding, terms like mind, heart, and consciousness are closely related. When the heart is purified, one perceives reality differently. Material beauty never satisfies because it is temporary and mixed with impurity. The senses constantly seek enjoyment, yet remain unfulfilled. The solution is not to suppress the senses but to engage them in the service of their true master, Krishna (Hṛṣīkeśa). When the senses are dovetailed in divine service, they reach their highest perfection.

This teaching connects with earlier stages of yoga such as pratyāhāra, the withdrawal of the senses. However, real withdrawal is not mere restraint—it is redirection. By engaging the senses in devotional service, impurities (mala) and false identifications dissolve, restoring one’s original, pure identity.

The temporary nature of material existence is highlighted through vivid examples: insects that live for hours, humans for decades, trees for centuries, and even Brahmā for cosmic lifetimes—all subject to birth, growth, decline, and death. Time is relative, but impermanence is universal. Therefore, lasting satisfaction cannot be found in the material world.

A powerful analogy compares the soul to an iron rod placed in fire. By constant association, the rod takes on the qualities of fire. Similarly, through steady engagement in devotional service, one regains one’s spiritual nature. Occasional experiences of spiritual joy encourage continued practice until that joy becomes steady.

Ultimately, Krishna is revealed as the supreme, all-attractive reality (svayam bhagavān), uniquely capable of drawing all souls—even His enemies—toward liberation. As devotion matures, attraction to Krishna becomes natural and irresistible, and the soul finds the fulfillment it has always been seeking.

Source: https://www.dandavats.com/?p=117807

By Dina-Palika Devi Dasi,

Beginning on Sunday, May 10, 2026, and continuing through July 19, 2026, an online Grief Support Group will meet weekly from 11:00 a.m. to 12:30 p.m. EST. Designed to help participants navigate one of life’s most profound challenges, the program offers practical and spiritually grounded support for those experiencing grief and loss.

A Sacred Space for Healing

In today’s world, experiences of loss—whether through death, separation, or major life transitions—are increasingly common. Yet many individuals lack the tools, language, or support needed to process grief in a healthy and meaningful way. Karuna Care’s new support group aims to provide a safe space in which participants can deepen their understanding of the grief journey, learn to give themselves permission to grieve, develop healthy ways to cope with emotional pain, and explore common misconceptions about grief and loss. The program also seeks to help participants understand grief as an expression of love after loss and to move gently toward healing and integration.

Rooted in both practical guidance and spiritual insight, the course encourages participants to embrace and express grief rather than suppress or bypass it. The content draws on the widely respected work of Alan D. Wolfelt, particularly Understanding Your Grief (2nd Edition) and its companion journal, as well as additional insights from the teachings of David Kessler. The group will be facilitated by Vrajalila Devi Dasi and Lila Devi Dasi, both of whom bring extensive experience in grief support and devotee care.

Read more: https://iskconnews.org/karuna-care-to-offer-12-week-grief-support-group-beginning-may-2026/

A new network is being formed to connect and support sanga leaders ahead of the 2026 Bhadra campaign, while organizers are also encouraging temples to use a new banner resource designed to inspire and promote Srimad-Bhagavatam distribution.

The initiative is aimed at facilitators of Bhakti Vrkshas, reading groups, japa groups, and other sangas, with the goal of creating closer cooperation among local leaders and strengthening book distribution efforts for Bhadra Purnima. Organizers say the network will allow leaders to share ideas, resources, and practical support with one another in the months leading up to the campaign.

As part of the effort, sanga leaders are invited to join a “Super Sunday” online session with Vaisesika Dasa, Global Minister of Book Distribution, on April 26 10 am EST. The gathering is intended to encourage and inspire participants in their Bhadra outreach efforts. Leaders who wish to join the network are asked to submit their contact information through an online form and are encouraged to forward the invitation to other facilitators and group leaders in their communities. To join the Super Sunday call, click here.

Read more: https://iskconnews.org/bhadra-campaign-sanga-leaders-gathering-new-banner-resource-unveiled/

By Nityanand Ashraya Das 

Under the flagship of ISKCON’s Congregational Development Ministry, a two-day Preaching Krishna Consciousness with Excellence training was held on April 11–12, 2026, at ISKCON Yamuna Nagar, Haryana. More than 15 temple devotees from the local community gathered to strengthen their preaching skills and expand congregational outreach. The program was organized under the guidance of Sri Karta Dasa, Temple General Manager of ISKCON Yamuna Nagar.

The training was conducted by Nityanand Ashraya Das, Temple President of ISKCON Bahadurgarh and Bhakti Vriksha Coach and Trainer. Over the two days, participants studied the mood, principles, and methods of effective outreach, with practical sessions on systematic preaching, servant leadership, and community cultivation. The curriculum was designed to equip devotees with tools for confidently communicating Krishna consciousness and for establishing sustainable congregational structures in the region.

ISKCON Yamuna Nagar functions as an active spiritual center for the city and surrounding districts. The temple maintains daily worship of Sri Sri Radha Kunja Bihari and receives hundreds of visitors from morning until evening. Current preaching initiatives include BACE Youth Centers, congregational preaching, ladies’ programs, regular sastric courses, college and children’s preaching, daily Harinama Sankirtana, house programs, and society outreach. The local yatra includes more than 200 dedicated devotees. A new 6.5-acre temple project is under development in Yamuna Nagar, with the objective of serving millions of pilgrims and residents once completed.

Read more: https://iskconnews.org/yamuna-nagar-devotees-complete-preaching-excellence-training/

On the auspicious occasion of Akshaya Tritiya, a day known for its ever-increasing spiritual blessings, the sacred Chandan Yatra begins. This marks the start of a deeply refreshing and joyful season in Mayapur, where the Lordships are lovingly adorned with cooling sandalwood paste to bring comfort during the summer months. Over the days that follow, beautiful and creative veśas unfold, each revealing a unique pastime and mood of the Lord. The atmosphere becomes especially magical, soft, and filled with devotion, as Śrī Śrī Rādhā Mādhava are worshipped with increasing sweetness. This festival season gradually leads the heart toward the divine appearance of Lord Narasimha, followed by the grand celebrations of Ratha Yatra, making the entire summer in Māyāpur a continuous flow of spiritual joy and remembrance.

On this first day, the veśa offered to the Lordships was the beautiful Nauka Vihāra pastime, where Śrī Śrī Rādhā Mādhava, along with the gopīs, were exquisitely adorned as if seated upon a divine boat, recreating this intimate and playful līlā. The delicate decorations, flowing arrangements, and gentle colors brought the entire scene to life, allowing devotees to not only see but feel the sweetness of this pastime.

Śrīmatī Rādhārāṇī and the gopīs, carrying yogurt, butter, and various offerings, come to the banks of the Yamunā. They need to cross to the other side—but suddenly, a mysterious boatman appears. That boatman is none other than Kṛṣṇa Himself, disguised, playful, and eager to increase the loving exchanges.

He speaks boldly, teasing them:
“Why should I ferry you across? The river is dangerous, my boat is fragile… and you seem quite heavy with all your ornaments!”

The gopīs respond with mock anger and witty replies. There is laughter, challenge, and a current of deep affection hidden beneath the banter. Finally, they agree to board His boat.

As they begin crossing, Kṛṣṇa deliberately rocks the boat. The Yamunā appears turbulent, waves rising as if participating in the divine play. The gopīs become fearful and cling to Him. In that moment, their external pride dissolves, and only dependence and love remain.

Kṛṣṇa then says:
“If you want to be saved, you must give up all your possessions.”

One by one, they surrender everything—yet ultimately, what is being asked is not just ornaments or pots of yogurt, but their very hearts.

Take Daily Darshan on: https://www.facebook.com/MayapurDotCom/ 
Today's Chandan Yatra Vesa: https://www.facebook.com/share/p/18UFNZTerD/
For Seva during this sumer festival: https://mayapur.com/festivals/Akshaya-Tritiya

Happy Chandan Yatra!!!!

Source: https://www.mayapur.com/en/blog/chandan-yatra-the-sweet-boat-pastime-

I’m not sure of the history of Aksaya Tritiya. But ksaya means to diminish, so aksaya means that which never diminishes, or which goes on increasing. So this day is considered a very auspicious day to start anything from which you want the fruits never to diminish. I see that people start their businesses on this day, do grha pravesha on this day, start their journeys on this day. And there is a big festival in Nandagram on this day. But if you want to come and see it, you have to book your taxi well in advance, because on this day there are a lot of marriages and all the taxis will be booked up! The festival in Nandagram celebrates Pavana Sarovar. When Nanda Maharaj established his residence in Nandagram, he excavated this huge lake and it became know as Nanda Sarovara. He and his family and all the brijbasis used to bathe in this lake. Sometimes, he and his family would bathe at one end of the lake, and Vrsabhanu Maharaja would occasionally come and bathe with his family at the other end of the lake. The Brijbasis say that Radha and Krishna used to swim underwater to the middle of the lake and have underwater pastimes.
One day, Nandanandana saw that Mother Yashoda was making very strange type of prasadam. Not the every day rice, dal, subji and chapattis. But she was making fried dal, little fried noodles, and little fried cracker-like things we call muttry. Like that she was cooking all these fried things. So Nandalala came and asked, “Oh Meiya, oh Meiya, what kind of funny prasad are you making today? Meiya, what kind of funny prasad are you making today? Oh Meiya?”
She replied to her darling little son, “Lala, today Your Baba is going on pilgrimage, so I’m making all these fried things so they will last for several days and he will eat them along the way.” “And where’s Baba going, Meiya? where’s Baba going, Meiya? Tell me, Meiya, where’s Baba going?”
“Lala, Baba is going to Prayaga.”
“And where is that, Meiya? Where is that, Meiya? Tell me, Meiya.” “O Lala, I’m busy cooking and you ask so many questions. Go ask you ask your Baba, Lala, go ask your Baba.” So Nandanandana went to Baba and pulled on his cloth, repeatedly asking, “Where are you going, Baba? Oh Baba, where are you going? Tell me, Baba, where are you going?”
Nanda Maharaja smiled at the beautiful face of his inquisitive son and replied, “Lala, I’m going to Prayaga.” “And where is that, Baba? Oh Baba, where is that? Tell me, Baba, where is that?”
“Oh Lala, that is a very sacred place where Ganga, Jamuna, and Sarasvati join in Sangam. So I’m going there to take my bath, Lala.” “But, Baba. But, Baba, today is a very inauspicious day to start a journey. Baba, you should go tommorrow. It’s Aksaya Tritiya tommorrow and that is a very auspicious day to start your journey. Baba, you should go tommorrow.” Ok, Lala, since you are asking, I will go tommorrow. Is that ok, Lala?“ So the next morning, Nanda Maharaja got up early in the morning, like he does everyday, to go take his bath in Nanda Sarovara. When he got there, however, he saw one great big person like a king or something, rolling in the dust of Braja and laughing, "Ho, ho, ho! Ah, hah, hah!” Then he would bathe in Nanda Sarovara. Then again he would come out and roll in the Brajaraja and laugh, and again bathe in the sarovara. Nanda Maharaja had never seen a personality like this before in Nandagram, so he went over to that person. He asked, “Maharaja, who are you?” “Baba, I’m Prayaga.”
Baba, in his simple Brijbhasa, said, “Pryag? Prag? I don’t know anyone in Nandagram with that name?”
“Ahrey, Baba! I’m not from here. I’m Prayag Raja, king of all the tirthas!” “And why have you come here today, Maharaja?” O, Baba! All year long people come and put their papa on me. So one day in the year, on Aksaya Tritiya, I come here, roll in the dust of Braja, and bathe in this sarovara and become pavana.“ You know pavana? Pavana means to be purified. "Accha? Is it?” Nanda exclaimed.
Then on the other side of the lake, Nanda saw so many beautiful ladies bathing, but not like his Nandagram ladies. With beautiful silk saris with gold and silver threads. He never saw ladies like this in Nandagram. Approaching them very respectfully, Nanda asked, “Who are you, ladies?” “Baba, I’m Ganga.” Another said, “I’m Sarasvati.” And yet another said, “I’m Godavari.” They all responded with the names of different Holy Rivers, Kurujangala, Kaveri, Narmada, Brahmaputra, Mahananda, etc. Then Baba asked, “And why have you come here today? I’ve never seen you all before.”
“Ahrey, Baba! All year long people put their papa on us. One day on this Aksaya Tritiya day, we come here, roll in the dust of Braja, bathe in this sarovara and become pavana.”
“Accha? Is it?”
Then Baba took his bath and went up the hill to Nandagram. By this time Nandalala is awake. Coming before his father, he asked, “Baba, now you’re going? Oh Baba, now you’re going? Yes, Baba? Now you’re going?” “Ahrey, Lala! Now I’m not going!”
“And why is that, Baba, why is that?” “Ahrey, Lala! All the places I wanted to go, they all came here today to take bath and become pavana. So why should I the trouble to go all these places when they all came here?”
So from that day, the sarovara became known as Pavana Sarovara. Of course, it comes in the hot season, so thus the Candana Yatra festival takes place at this time. Of course, that is all nicely described in CC, so I’ll end here.
In Service of Sri Sri Krishna Balaram, Deena Bandhu dasa

Source: http://www.dandavats.com/?p=45528

Akshaya Tritiya, one of the most important days in the Vedic calendar. Akshaya Tritiya is the appearance day of Lord Parasurama, and it is also the day that the Ganges descended to the earth. Most devotees know it as the beginning of Candana-yatra, but actually many of Lord Krishna’s other pastimes also took place on this day, specifically those which highlight Krishna’s generous and intimate reciprocation with his devotees.
 

The very word Akshaya means “that which never diminishes”. Any service or charity one performs on this day will be paid back many times over. On this day, Sudama gave the Lord a tiny portion of chipped rice and was rewarded with untold opulence. Draupadi was protected by Krishna twice on this day, once when He provided her an unlimited sari at the dice game in return for a tiny piece of cloth, and later, when she needed to provide food for Durvasa muni, the Lord took a single grain from her pot and satisfied the hunger of all the sages.
 

“If the devotee offers something to the Lord, it acts for his own interest because whatever a devotee offers the Lord comes back in a quantity a million times greater than what was offered. One does not become a loser by giving to the Lord; one becomes a gainer by millions of times.”

Krsna Book Ch. 81, The Brahmana Sudama Blessed by Lord Krishna

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