The Bhakti Vriksha Leadership Training Level-1 program will be held in Mayapur, India, from February 14 to 16, 2026, offering participants a systematic foundation for becoming effective leaders in preaching Krishna-conscious philosophy.

Conducted in English and available both offline in Mayapur and online via Zoom, the training will be led by Nityanand Ashraya Das, Temple President of ISKCON Bahadurgarh, an experienced Bhakti Vriksha coach and trainer, international award recipient, and community developer.

The program will cover core preaching principles, systematic and effective outreach models, practical guidance for leading classes successfully, common leadership pitfalls, and approaches to addressing challenges in preaching, including live demonstrations of class leadership. Interested participants are encouraged to enroll and invite others from their communities by registering here. For further information or inquiries, please contact +91 99115 10328.

Source: https://iskconnews.org/registration-opens-for-bhakti-vriksha-leadership-training-in-mayapur-and-online/

Born in a dynasty of Vaishnavas, Raghunatha Dasa Goswami was the only son of a wealthy land owner. As a boy, he received Haridasa Thakura’s association and blessings. At fifteen he met Lord Chaitanya. By the mercy of Lord Nityananda he renounced a beautiful wife and an opulent family.

He ran to Jagannatha Puri to intimately serve Shri Gaura Raya and his siksha guru Svarupa Damodara Goswami for sixteen years. Lord Gauranga gave His personal Govardhana Shila and gunja mala to Raghunatha Dasa Goswami.

Raghunatha Dasa couldn’t live after Shri Chaitanya Mahaprabhu left this world. So, he came to Vrindavana to end his life by jumping off Govardhana Hill. Shri Rupa and Sanatana Goswamis affectionately received him. They convinced him to live on and enlighten all the Vrajavasi Vaishnavas with Shriman Mahaprabhu’s Puri pastimes. For three hours a day on the banks of Radha-kunda he spoke about Shri Chaitanya Mahaprabhu.

Raghunatha Dasa did Radha-Krishna bhajana at Radha-kunda for forty years. He lived an austere life of pure devotion. Raghunatha Dasa Goswami showed the standard of renunciation required to attain the eternal loving service of Radha-Giridhari in the nitya nikunja lilas at Radha-kunda, His perfect example enthuses all Gaudiya Vaishnavas to develop unalloyed pure love for Radha-Krishna.

Shri Raghunatha Dasa Goswami’s daily bhajana included: chanting 64 rounds japa, doing manasi-seva in his spiritual body; worshiping Govardhana Shila; bathing thrice in Radha-kunda; offering one-thousand obeisances to Krishna; offering two-thousand to Vaishnavas and embracing them; resting ninety minutes, and some days not at all.

Throughout his life he never ate anything for sense gratification. He took the bare minimum to keep body and soul together. It’s said that after the disappearance of Lord Chaitanya Raghunatha Dasa ate only fruit and milk.

After Shri Sanatana Goswami left he existed on a leaf cup of buttermilk every day or two. And when Shri Rupa Goswami entered nitya-lila Raghunatha gave up all eating and drinking! He was slowly burning in the fire of separation from the Lord and His loving servants. The Vrajavasis would cry upon seeing his weakened condition.

Shri Raghunatha Dasa Goswami wrote three books; Stavavalli (contains Manah Shiksha, Vilapa-kusumanjali and more), Mukta-charita, Dana Keli Chintamani. In Jaiva Dharma, Shrila Thakura Bhaktivinoda said, “Raghunatha Dasa Goswami showed the esoteric method of engaging oneself in the loving service of Shri-Shri Radha-Krishna.”

Raghunatha Dasa wrote and taught that the divine service of Shrimati Radharani in Vrindavana is the topmost spiritual perfection. For this he was known as the prayojana acharya, the teacher who reveals the highest fulfilment in life.

Raghunatha Dasa Goswami clearly established the supremacy of Shrimati Radharani. In Vilapa-kusumanjali, a collection of intimate prayers, he stated that Shri Radha’s service is the highest attainment. Feeling extreme impatience and hopelessness, due to separation from the “Queen of his life,” he desperately prayed for Radharani’s service:

 “My life is worthless. I will give it up without receiving Your mercy. Living in Radha-kunda and Vrindavana is meaningless to me. To say nothing of Vrindavana, even Krishna Himself is useless to me without You. 0 Shrimati Radharani, You are the only object of my life. Please be merciful to me. Crying profusely in great lamentation, I hold Your lotus feet to my heart and beg for Your loving service. May this Vilapa-kusumanjali bring even the slightest satisfaction to You.”

Shrila Raghunatha Dasa serves Shri Radha as Rati-manjari in Shri Vrindavana-dhama. His samadhi is at Radha-kunda and the 64 Samadhis Area. 

Source: https://ramaiswami.com/raghunatha-dasa-goswami-appearance-3/

Some years ago, George Harrison was already giving the world the gift of spiritual inspiration through his music when he donated the Bhaktivedanta Manor to Srila Prabhupada.

My sweet Lord . . .

I really want to see you
Really want to be with you
Really want to see you, Lord,
but it takes so long, my Lord.

George Harrison released “My Sweet Lord,” his first solo single, in America in November 1970. Internationally, sales soon exceeded five million copies.

The biographer Simon Leng calls the release of “My Sweet Lord” one of the “boldest steps in the history of popular music,” because it risked ruining Harrison’s career.

In I, Me, Mine, George writes, “I thought a lot about whether to do “My Sweet Lord” or not, because I would be committing myself publicly, and I anticipated that a lot of people might . . . fear the words ‘Lord’ and ‘God’—makes them angry for some strange reason.”

Leng, in The Music of George Harrison, characterizes the song as “gospel incantation with a Vedic chant” and a “triumph” because it was “obviously genuine. . . . The power of the song comes from the emotion it transmits. . . . His tone was beguilingly sweet, but also sad.”

“My Sweet Lord’s” repetitive, emotional appeal, laced with self-pity, certainly is “beguilingly sweet, but also sad.” For the song expresses an aesthetic quality characteristic of Vaishnava theology. That quality, technically known as viraha bhakti, is a soul-stirring love for God arising from the anguish of distance and separation. Such love in separation is a precursor of unfettered unity, for God responds and makes Himself known by His embrace.

Srila Rupa Goswami (c. 1550 CE) describes the sweet-sad melange of separation from God in this comment: “If one develops love of Godhead, love of Krishna, the son of Nanda Maharaja, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value.” (quoted in Chaitanya-charitamrita, Madhya 2.52)

The bittersweet aesthetic of “My Sweet Lord” touched the hearts of millions. Love in separation is one of many aesthetic qualities in Vaishnava theology, and some of these qualities are illustrated in George’s other lyrics. In making observations about George’s songs, I am not arguing that he attained the highest states of bhakti, nor do I want to pass judgment on anyone. George was seriously spiritual-minded. The Vaishnava journey to Krishna, in progressive stages of love, is reflected in his songs. He struggled in life, found some balance, and never departed from his convictions. Westerners especially can easily learn something about the theology of bhakti as George expressed it.

They say I’m not what I used to be
All the same, I’m happier than the willow tree . . .
I know something so dear to me
Beyond words, beautiful feeling in my soul.
— from “Mystical One” (1982)

How did George’s interest in Eastern spirituality grow? At the height of the Beatles’ fame, George’s LSD experiments and interest in Indian music drew him into an experience of the all-pervasiveness of God in music (nada brahma). His friendship with the sitarist Ravi Shankar led him to India.

John Barham, another student of Shankar’s, recalled, “The meditative aspect of some Indian music touched George in a way that no other music did, and this did influence the development of his own identity in a profound way.”

Upon returning to record with the Beatles, George’s realizations were set to an Indian rhythm and melody in “Within You Without You” on the Sgt. Pepper album (1967): “When you see we’re all one, and life flows on within you and without you.”

That August, George attended a lecture in London by Maharishi Mahesh Yogi and then went on a retreat with him in Wales. Next, along with the other Beatles, George stayed in Rishikesh with Maharishi for three months. By July of 1968, George’s quest was portrayed in the film Yellow Submarine: He was the mystical Beatle, wearing wooden beads and seated in a lotus position.

In London in November 1969, George met a small group of Hare Krishna devotees. Gathering the group in Apple’s Abbey Road studio, he recorded the single “Hare Krishna Mantra,” which quickly became the number one song in Britain and several other countries. Then George met Srila Prabhupada in England and received his encouragement to write songs about Krishna.

George next donated twenty thousand dollars to publish Srila Prabhupada’s book Krishna, a narration of Krishna’s transcendental life from the Bhagavata Purana’s Tenth Canto. In the foreword, George mentions reconciling all things in Krishna, or God.

Interviewed about the success of “My Sweet Lord” and his triple album All Things Must Pass (1970), George said, “I want to be God conscious. That’s really my only ambition, and everything else in life is incidental.”

It appears from the lyrics in the album Dark Horse (1974) that George, though making spiritual progress, relapsed and had to struggle with unwanted habits. He writes about this with stark honesty in these songs. However, from then on he apparently found a steady balance between worldly existence and his commitment to a spiritual path. His resolve became firmer. This is evident from his final songs and from his widow Olivia’s descriptions.

George’s spiritual resolution rarely decreased for the rest of his life, Olivia said about her late husband: “The issue of possessions, attachment, and identification with the ego were in the forefront of our awareness, and George was always quick to point out that in reality there is no I, me, or mine. George was relentless at keeping our spiritual aim.”

In the obituaries, his most often recurring quote was “Everything else can wait, but the search for God . . .”
The Vaishnava Path

The doctrinal focus of the Bhagavad-gita is devotional service to Sri Krishna, and the devotion of intense love and separation (viraha bhakti) is found in the Chaitanya Vaishnavas’ most influential devotional text, the Bhagavata Purana (Srimad-Bhagavatam) , and in the South Indian songs of the ülvars.

In Philosophy and Theistic Mysticism of the Alvars, S.M.S. Chari presents Srila Ramanuja’s understanding of devotion in four phases. The first phase, bhakti, is sincere devotion, with a keen desire to see God. When bhakti is nurtured and made steady through meditation and practice, as outlined in the Gita, it is called para-bhakti, the second phase. Then come initial experiences of God, temporary glimpses of God within—the third phase, para-jnana. Having had glimpses, the devotee feels an intense anguish of separation and ardently yearns for a full, uninterrupted vision of God. This fourth phase, called parama-bhakti, in due course delivers one from worldly existence through direct realization of God. The joy of union and the anguish of separation alternate, arousing unceasing and ever-increasing ecstasy and contemplation.

Prominent followers of Sri Chaitanya reflected on His life and teachings with extensive references to the Bhagavata Purana. The first of them to identify chronological stages of devotional achievement was Rupa Goswami, who outlined nine stages: faith (shraddha), the association of saints (sadhu-sanga), devotional practices (bhajana-kriya), purification (anartha-nivritti), resolve (nishtha), relish ( ruci), attachment (asakti), love (bhava), and pure love (prema). (Bhakti-rasamrita-sindhu 1.4.15—16) Two centuries after Rupa, Srila Vishvanatha Chakravarti wrote Madhurya Kadambini to elaborate on Rupa’s stages. Later, in Sri Bhajana-rahasya Srila Bhaktivinoda Thakura (c. 1850) correlated the nine stages with the eight verses of Chaitanya’s Sikshashtaka. With respect to their descriptions of the Vaishnava path to Krishna, we now turn to George’s songs.

“Awaken and See”

The earliest sign of bhakti, says Rupa, is faith: a trust or interest in the path. Vishvanatha mentions a firm trust in devotional scriptures and a genuine desire to practice their prescriptions. Bhaktivinoda presents the first act of faith as remembering God by the continued repetition of His names, which subdues ignorance.

In George’s songs, faith appears in “Awaiting on You All,” wherein George humorously excludes any requirements other than chanting: “You don’t need no passport. And you don’t need no visas.”

He asks you to “open up your heart” to recognize that we are “polluted” and “fallen” and take the solution: “Now here’s a way for you to get clean.”

By chanting the names of the Lord and you’ll be free.
The Lord is awaiting on you all to awaken and see.

The words “awaken and see” express George’s early faith and encouragement to others. The song embodies his understanding of scriptural lessons he learned from Srila Prabhupada, both in person and through his books.

“I Look for the Pure in Heart”

Next Rupa speaks of three stages: saintly association, practice, and purification. He explains that saints and gurus are respectfully approached for instruction on proper conduct. This is also important to Vishvanatha, who explains how unsteadiness is overcome as obstacles are surmounted. Bhaktivinoda includes in his second division both good association and overcoming obstacles. For him, the separation of the soul from Krishna and its misidentification with matter (maya) are unwanted. Other obstacles (weakness of heart, offenses) can be overcome by chanting, by following a guru’s direction, and by receiving the mercy of saints. He advises shunning bad company and desires for fame.

George’s rejection of fame and possessions is identifiable in “I, Me, Mine,” the last song the Beatles recorded. George, in “Help Me Lord,” petitions God to snuff out his mundane desires.

In “Beware of Darkness,” he warns, “Watch out now, take care, beware of the thoughts that linger, winding up inside your head. . . . each unconscious sufferer wanders aimlessly; beware of Maya.”

In “The Day the World Gets ‘Round,” he describes a deluded world and the foolishness of people, while himself aspiring for good company: “I look for the pure of heart, and the ones who have made a start. . . . But Lord, there are just a few, who bow before you.”
“Your Love and Nothing More”

Steady resolve and resolute practice constitute Rupa’s fifth stage. Vishvanatha says that although impurities are still somewhat present, they no longer distract one from direct devotional practices, and one develops qualities favorable to the practice, such as humility. Bhaktivinoda emphasizes the necessity of self-surrender, eagerness for bhakti, and profound humility.

“That is All,” George’s final track on Living in the Material World, illustrates these qualities: “That is all I’m living for, your love and nothing more, and that is all . . . that is all I want to do, to give my love to you. . . . Please let me love you more, and that is all.”

In “Give Me Love,” a full commitment is expressed: “Trying to touch and reach you with heart and soul.”

George’s humility is evident in “Hear Me Lord”: “please, please hear me, Lord, . . . forgive me, . . . help me rise a little higher.”
“He Whose Sweetness Flows”

Rupa’s sixth stage, relish, implies a taste of the nectar derived from resolute practices. For Vishvanatha, relish results from taking the “golden medallion” of bhakti deep into the heart. An unimaginable bliss, “taste” acts like a dance instructress who takes the devotee by the hands. At this stage Bhaktivinoda emphasizes total uninterest in worldly affairs, owing to a taste for the holy name. With one’s attention undivided, worldly interests dwarf before bhakti’s sweetness.

During a visit to Vrindavan, the sacred village where Krishna grew up, George illustrated bhakti’s sweetness in a song he wrote there: “It is ‘He’ (Jai Sri Krishna).” The song mainly repeats and relishes names of Krishna and Radha, His consort.

The tempo and lyrics delight the listener: “He whose sweetness flows to anyone of those that care to look his way, see his smile. . . . He who is complete, three worlds at his feet, cause of every star. It is ‘He’: Jai Sri Krishna.”

George also used “sweet” to describe God in “My Sweet Lord,” accompanied by the significant, repetitive sound of “Hmm,” as if encouraging listeners to taste the sweetness.

“You are the breath of life”

In Rupa’s seventh stage, strong attachment appears. Vishvanatha says that although “taste” has Krishna as its subject, the subject becomes profoundly Krishna at the stage of attachment. This attachment reaches an “extreme depth,” and it polishes the mirror of the heart so that the Lord’s reflection is almost visible. Such absorption requires no effort, whereas remaining conscientious about normal worldly dealings does.

The devotee may call out, “Will I ever see Krishna? Where shall I go? What shall I do to attain my desired object?”

Bhaktivinoda explains that this stage is attained by chanting without offenses and makes one feel insignificant and full of anguish. George’s song “Life Itself” suggests some awareness of this sort of attachment:

You are the One
You are my love
You send the rain and bring the sun You stand alone and speak the truth
You are the breath of life itself,
Oh yes you are, you are the One.
I need you more each step I take
You are the love in life itself . . .
You are the one that I’d die for
And you’re all that is real
You are the essence of that which
We taste, touch and feel . . .
You are my friend and when life’s through
You are the light in death itself, oh yes you are.

In Ramanuja’s third and fourth stages, glimpses of God are achieved and relieve a devotee’s feeling of separation from God. The joy of union and the anguish of separation alternate. This is also represented in George’s lyrics:

It’s been a long long long time.
How could I ever have lost you?
When I loved you?
It took a long, long, long time.?
Now I’m so happy I found you?
How I love you
So many tears I was searching
. . . How I want you
Oh, I love you
You know that I need you
Oh, I love you

Devotional heights akin to a madness of extreme emotion and unusual bodily symptoms are not identifiable in George’s songs. As described in Rupa’s eighth and ninth stages, there is a meltdown of the heart and mind, as God’s beauty overwhelms the devotee. Such love exhibits possessiveness of God and marks the stage of prema. God, powerless before such love, reveals Himself in all His beauty and charm.

Both Vishvanatha and Bhaktivinoda cite examples and verses that convey the nature of these stages. The condition is best portrayed in the life of Chaitanya: Paralyzed and then shaking, sweating, and turning pallid, Chaitanya wept and uttered indistinct sounds. His bodily hairs stood on end. He laughed, wept, danced about, and sang. He jumped up and ran about, and the next moment fell on the ground unconsciousness.

George remained detached from the wealth and fame that surrounded him. His catalogue of songs honestly illustrates what he learned about the devotional path and could express in the grammar of a contemporary rock star.

via The Vaishnava Path in George Harrison’s Songs | Back to Godhead.

Source: http://www.dandavats.com/?p=14012

By Hema Jagannatha Das

On New Year’s Day 2026, approximately 400 devotees gathered at ISKCON Plainfield, NJ, to honor a traditional Sri Jagannath Puri–style Maha Prasad buffet featuring 15 courses.

Organized by ISKCON of Central New Jersey (ICNJ), the annual New Year Sri Jagannath Puri–style buffet has been held for nearly a decade. Even during the COVID year, ICNJ volunteers continued the tradition by preparing and distributing 10+ course Jagannath Puri–style takeaway meals for hundreds of devotees who had pre-ordered prasad in 2021, allowing them to begin the year by honoring Sri Jagannath Mahaprasad.

This year’s 15-course feast included delicacies such as dahibara, ghanta, kanika, khaja, malpua, arisa, and khata. Long lines formed as devotees patiently waited to partake of the sanctified food offered to Sri Krishna.

The ongoing enthusiasm for distributing Lord Jagannath’s Mahaprasad was evident in the dedicated service of ISKCON Plainfield devotees, many of whom arrived as early as 5:00 a.m. to clean, cook, set up, and serve the feast with care and devotion, offering their best for the pleasure of the Lord of the Universe, Sri Krishna.

The New Year Sri Jagannath Puri–style lunch buffet was organized by the Govinda’s team of ISKCON of Central New Jersey. To keep up with their ongoing service activities, visit their website and follow them on Facebook. You can view more photos from the event here.

Source: https://iskconnews.org/new-years-day-jagannath-puri-style-maha-prasad-draws-hundreds-in-new-jersey/

A disciple of Shri Madhavendra Puri, Pundarika Vidyanidhi was Shri Gadadhara Pandit’s guru, and an intimate friend of Svarupa Damodara.

Pundarika Vidyanidhi had other names-Shri Vidyanidhi, Acaryanidhi, Bhaktyanidhi, and Premanidhi (given by Lord Chaitanya). “Simply by hearing his name,” said Shri Gaura, “the whole world becomes purified.”

Premanidhi’s pure devotion caused Shri Chaitanya Mahaprabhu to sometimes cry profusely and call out loudly, “Bop, (father) Pundarika! Pundarika is My father, My dearmost friend. When will I see him again?” Pundarika Vidyanidhi is King Vrishabhanu, Shri Radha’s father, in Vrindavana lila.

Continually floating in the sea of Krishna prema, Pundarika often showed ecstatic bodily symptoms of tears, horripilation, falling unconscious. “Whoever recites or hears the following narration of the meeting of Pundarika Vidyanidhi and Shri Gadadhara Pandit will receive the treasure of love of God.” (Shri Chaitanya Bhagavata)

When he first arrived in Navadwipa Pundarika Vidyanidhi disguised himself as a worldly sense enjoyer. Besides Mukunda, nobody knew that Pundarika Vidyanidhi was pure a Vaishnava. “Today, I will introduce you to a most exceptional Vaishnava,” said Mukunda, as he took Gadadhara Pandit to meet Pundarika Vidyanidhi.

They found Pundarika reclining on an opulent brass bed covered with red satin sheets, silk pillows, and topped with a three-tiered canopy. A gem-studded pan box stuffed with fragrant spices and betel nuts waited within arm’s reach. Two shiny brass spitoons stood as silent sentries beside the bed. Seeing the mirror stained red from his chewing pan, Pundarika laughed heartily. Two servants cooled him with peacock fans.

Was this a Vaishnava or a prince wallowing in luxury wondered Gadadhara Pandit? Doubts arose in Gadadhara’s mind about Pundarika’s spiritual status. Reading his mind, Mukunda decided to reveal the highly exalted transcendental identity of Pundarika Vidyanidhi.

Mukunda recited Shrimad Bhagavatam (10.6.35): “Always hankering to taste the blood of small children, Putana came to kill baby Krishna. However, because she offered her breast to the Supreme Lord, Putana attained the greatest blessing of being accepted as a mother of Shri Krishna.” 

Hearing this verse totally transformed Pundarika Vidyanidhi. A Ganges river of tears flooded his eyes. Perspiration rained from his body, his hairs stood erect. He ripped off his embroidered silk shirt and wildly thrashed his legs about. Rolling on the ground, he wailed, “The Lord is infinitely merciful. Yet He deprives me of His mercy.”

His clothes, brass bed, fine bed-sheets, mirror, spitoons, all his opulent trappings were ripped to shreds-smashed to bits. Ten men tried but couldn’t restrain the force of Pundarika’s ecstasy. The manifestations of Pundarika Vidyanidhi’s pure love for Krishna competed with one another for some time. Finally, his spiritual emotions reached their peak and he lost external unconscious.

After witnessing this spectacular display of transcendental feelings Gadadhara Pandit realized his offense in misjudging Pundarika Vidyanidhi to be a materialistic devotee. To rectify his mistake he wanted to take initiation from Pundarika Vidyanidhi.

Six hours later, Shri Pundarika returned to external consciousness. Now he seemed calm and composed. Happily he initiated Gadadhara Pandit. Pundarika Vidyanidhi is Shrimati Radharani’s father in Vraja pastimes. 

Source: https://ramaiswami.com/pundarika-vidyanidhi-appearance-3/

This session introduces a teaching presentation on applying the elements and principles of art to deity worship, especially dressing Radha-Krishna, with a focus on Krishna’s turban. The presenter explains that the material comes from training at the Mayapur Academy, a pajari school, and was compiled by Krishna Kanta, a senior priest who dresses Lord Chaitanya daily. Learning these principles helped the speaker better understand why certain deity dressings look harmonious or distracting, and how to give clear, constructive feedback.

The talk explains that all art—including deity dressing, altar decoration, temple design, flower arrangements, garland making, cake decorating, architecture, and even web design—can be understood through common elements of art: point, line, shape, form, color, texture, brightness, and space. These elements guide where the eye rests, how it moves, and how forms are perceived. Special emphasis is placed on space, which allows beauty to be appreciated and prevents visual overload.

The speaker then introduces the principles of art, which organize the elements into pleasing compositions: unity, harmony, balance (symmetrical and asymmetrical), proportion, rhythm, variety, movement, and emphasis. Each principle is illustrated with examples from deity dressing, particularly turbans, garlands, jewelry, and floral arrangements. Unity and harmony make designs readable and natural; balance keeps attention centered on Krishna’s face; proportion ensures elements are not distracting by being too large or too small; rhythm creates consistency through repetition; variety prevents boredom; movement adds energy; and emphasis highlights what is most important.

Nature is used as a key reference: it contains both unity and a touch of chaos. Applying a controlled amount of “natural chaos” can make decorations feel alive and spontaneous, while avoiding crooked or careless lines that disturb harmony. Practical guidance is given on creating main focal elements, secondary elements, and smaller details, and on balancing shapes, colors, and sizes to support the central focus rather than distract from it.

The session concludes by encouraging devotees to consciously observe these principles during darshan, to analyze deity dress and temple decoration through this lens, and to apply the teachings in future service. Participants are given “homework” to identify elements and principles of art in the next darshan they take. The presentation is ongoing, with further sessions planned.

Source: https://www.dandavats.com/?p=117087

Her Grace Gopimata dasi grew up in the midwestern US. In 1977 she traveled to London where she met Srila Prabhupada.

She stayed for ten years in the ashrams there, mostly doing sankirtan. She also served as a pujari and cook as well as performing with the Vaikuntha Players. Later, she married His Grace Ankottha Das and moved back to the U.S. where she and her husband raised 3 sons.

Her Grace Gopimata has been teaching Yoga for over 30 years in Kansas and created the “Yoga with Heart” teacher training school with a view to introducing yoga students to Bhakti.

She lives on a forty acre farm called Bhaktivana. Along with her friends and family there, she hosts regular programs to celebrate Krsna Consciousness with Kirtan, Prasadam, and philosophy. She hosts online classes and reading groups on Bhagavad Gita, Srimad Bhagavatam, and other Bhakti philosophy studies.

Source: https://www.dandavats.com/?p=117091

I felt insulted that he didn’t want my money. I grabbed the book from his hand, threw the book in my briefcase, and walked away quickly, without even so much as a look to say thank you. I’ll read that book, I thought, to find all the faults, and show any shaven-headed fellows next time I met them, that they are just wasting their time with all this religious mumbo jumbo. That if they really want to succeed in life, I could show them how.

——-

I often look back upon that kind soul, unknown to me, my great benefactor, to whom love such an immense debt of gratitude, for having the compassion to distribute a Bhagavad-gita to me, even though I was so offensive toward him. I now know that he was the wealthy person on the street, and I was the beggar. That boy had chosen the right way, and I had fallen into material life, and every young man should emulate that great and humble devotee, not me. If I see him ever again, I don’t know how I would express my gratitude. I would fall flat on the ground, grab his feet and beg for forgiveness for my arrogant, offensive thoughts and words. But I realize that the humble soul will never let me do something like that. Instead, I think I can please him by passing on what he gave me, and inundate this planet with Krishna’ s message in every way imaginable. From sneering passerby to initiated disciple, what a long journey, and how wonderful has it been!

Read more: https://dasadas.com/contact/

The Manor plays host to book distributors from across the UK and Ireland as we celebrate the National Sankirtan Festival.
It’s a chance to appreciate their efforts in sharing spiritual knowledge, the answer to all of life’s problems, in the form of Srila Prabhupada’s books throughout the year and particularly during the month of December.

Source: https://www.dandavats.com/?p=117098

Position Paper – ISKCON Deity Worship Ministry Position statement Regular daily deity worship in ISKCON centers must be carried out without interruption during an eclipse. If there are concerns regarding local public sentiment that may be caused by continuing the deity worship, the temple may be closed to the public while privately maintaining the scheduled daily worship of the deities.

By Atma Tattva Das, 

Kamita Kamau, known online as Kamita_Kirtan, is a Nairobi-based Krishna-conscious content creator, musician, grihastha, and entrepreneur whose work documents both his inner spiritual life and the outward expression of Krishna consciousness in contemporary African society. His journey into bhakti began in 2020, during a period of personal searching and questioning. Like many young people of his generation, Bhakta Kamita was seeking meaning beyond career ambition or social identity. “I was searching,” he reflected, “but I didn’t yet know what I was searching for.”

What struck Kamita most was not philosophy alone, but practice. The daily chanting of the holy names, hearing Srimad Bhagavatam, and the rhythm of devotional service became anchors. “All I have to do is keep the holy name on my tongue, engage in dance every time I get a chance,” he reflected, “and share moments like this that talk solely about life’s ultimate purpose.” These practices, he explained, cultivated clarity and steadiness during a time when many young people felt disoriented.

Read more: https://iskconnews.org/from-ashram-to-outreach-a-young-life-in-bhakti/

By Mahabhagavat Das SDA

In Toronto’s brutal winter, Srila Prabhupada transforms the cold into spiritual gold by encouraging remarkable Sankirtan efforts, exceeding a total of 110 outings in 2025 against all odds for one humble warrior. Battling frigid temperatures and indifferent crowds, Srila Prabhupada tirelessly inspires diverse audiences, from skeptical Sikhs to curious Muslims. Each cold encounter becomes a lesson in humility to the Sankirtan warriors, the transient nature of recognition, and the deep connections formed within fleeting moments. Amidst dismissals and challenges, he ignites a spark of spirituality, guiding strangers towards timeless wisdom with every book offered. Dressed like a warrior against the harsh elements, the Sankirtan warriors are inspired into urgency into Srila Prabhupada’s mission: spreading enlightenment, one icy encounter at a time.
 

I am a formally initiated disciple of His Grace Sriman Sankarshan Das Adhikari. My spiritual master was initiated by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada in 1971. He is the author …

Mahabhagavat Das SDA


Source: https://www.dandavats.com/?p=117112

ISKCON’s Ministry for Book Distribution is inviting devotees and communities worldwide to submit nominations for the 2025 Book Distribution Awards, recognizing outstanding leadership, innovation, creativity, and resilience in the global sankirtan movement.

Read more: https://iskconnews.org/global-call-for-nominations-to-honor-sankirtan-excellence-and-innovation/

By Priyagovind Das

As the sun transitioned into Capricorn for Makar Sankranti on January 14, 2026, Ayodhya Dham was transformed into a sea of devotion. Hundreds of thousands of pilgrims, fresh from their holy bath at the Magh Mela in Prayagraj, arrived at the feet of Lord Ram. To honor this sacred arrival, ISKCON Ayodhya scaled its Food for Life initiative, distributing over 100,000 free prasadam meals.

This massive humanitarian effort is rooted in the timeless wisdom of the Bhagavad-gita: “The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal enjoyment, verily eat only sin” (3.13).

Gita Manishi Devshekhar Vishnu Das, ISKCON Ayodhya’s Project Director, emphasized that this service goes beyond mere charity; it is a tool for social cohesion. “The Magh Mela teaches us that we are all interconnected in our spiritual journey,” he said, “Our ‘squirrel service’ this year in Ayodhya Dham, home of Lord Shri Ramchandra Ji, isn’t just about filling stomachs; it’s about breaking down social barriers. When thousands honor prasadam together, there is no high or low, no rich or poor. We want to send a message that true spiritual progress is inseparable from social responsibility. By serving the pilgrims and protecting our environment with eco-friendly practices, we are practicing ‘Bhakti in Action’—healing the heart and the Earth simultaneously. We are all dedicating this service to our Founder-Acharya Srila Prabhupada and guru parampara.”

To accommodate the surge in devotees traveling from the Triveni Sangam, ISKCON Ayodhya expanded its distribution network to 11 distribution pavilions across the city.

Read more: https://iskconnews.org/iskcon-ayodhya-serves-100000-meals-during-magh-mela-2026/

I had the wonderful opportunity to visit our Adelaide temple again where the presiding deities of Sri Sri Radha Syamasundara are amongst my favorite deities in ISKCON.

The new temple room was beautiful and many devotees and visitors attended. A team worked to prepare Lord Jagannatha’s Rathayatra cart for the upcoming Australia Day parade on January 26th.

Source: https://ramaiswami.com/adelaide-temple-visit/