Hare Krishna Esteemed Devotees,

Please accept my humble obeisances. All glories to Srila Prabhupada!

The Fillmore Jazz Festival of San Francisco is the biggest free jazz festival on the West Coast attracting a variety of jazz enthusiasts from all over the state of California. Interestingly enough, the theme of the jazz festival this year was, rediscovery. The Weekend Sankirtana Warriors of ISV joyfully went out on book distribution with the single-pointed purpose of helping one and all rediscover their soul.

The results were tremendous and the lives of so many hundreds were changed never to be the same again. People from every nationality, religion, and class took interest in the Bhagavad-Gita, welcoming the wonderful wisdom of the Gita supplemented by the soul-stirring revolutionary purports of Srila Prabhupada into their lives. Watch this video to experience the joyous event:

As the North American Sankirtana, by the mercy of Lord Chaitanya and Srila Prabhupada, we have achieved and smashed our ever-increasing goals over the past three years. This years goal is exceptional and gives each and every member of the wonderful opportunity of contributing to these high goals by going out on book distribution every week.

The goals for 2015 are:

– Increase the BBT Remittance by 10%
– Distribute at least 500 Chaitanya Caritamrita Sets
– Distribute at least 1378 Srimad Bhagavatam Sets

“Distribute Books, Distribute Books, Distribute Books!”

Your servants,
Priya Kishori Devi Dasi on behalf of Team ISV Weekend Warriors

Watch Hare Krsna Television on :

By Urmila Devi Dasi

Quotations from Srimad-Bhagavatam and from the commentary (“purports”) on the Srimad-Bhagavatam by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada describe how the universe is created and destroyed.

Compiler’s note: The text is straight quotes. In one or two places I adjusted the grammar for clarity in the context of this compilation. Brackets indicate words added for clarity or to allow for the flow of the text. Srimad-Bhagavatam references have been abbreviated as
Lord Vishnu and Lakshmi in Vaikuntha

Beyond the material sky, further than we can see with our eyes and beyond the . . . universe, there is . . . an unlimited span of spiritual sky generally known as the brahmajyoti. Within this effulgence there are innumerable spiritual planets, and they are known as the Vaikuntha planets. Each and every Vaikuntha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Vishnu. These inhabitants are . . . persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease. (Bhag. 1.14.35–36, Purport) In those planets there is no difference between the body and the soul, nor is there any influence of time as we experience it in the material world. (Bhag. 2.5.39, Purport)

Maha-Vishnu Generates the Universes in the Causal Ocean

In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Maha-Vishnu, lies down within the water of the mahat-tattva. . . . While Maha-Vishnu sleeps within the water, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the water. They stay only during the breathing period of Maha-Vishnu. (Bhag. 2.5.33, Purport)

This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. . . . Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called maya, or illusion… because the living beings under the clutches of maya are not factually enjoyers, although they think that they are. (Bhag. 2.6.42, Purport)

Garbhodakashayi Vishnu and the Goddess of Fortune, Lakshmi Devi

In each and every universal globe, the same Maha-Vishnu enters again as Garbhodakashayi Vshnu and lies there on the serpentlike Sesha incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahma, the lord of the universe, is born. (Bhag. 2.5.33, Purport)

Brahma . . . is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and … downwards from the earthly planetary system there are seven lower planetary systems. (Bhag. 1.3.2, Purport)

The Wheel of Time

This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present, and future of material time is experienced. (Bhag. 2.1.24) The personal weapon used by Lord Krishna, the disc, is called hari-chakra, the disc of Hari. This chakra is the wheel of time. (Bhag. 5.14.29)

The Creation of Human Beings

Brahma, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations. . . . [Among them] was born . . . Daksha from a thumb, [and] Marichi from the mind…. Sage Kardama, husband of the great Devahuti, was manifested from the shadow of Brahma. (Bhag. 3.12.21–24, 27)

When Brahma saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased. Two other forms were [then] generated from his body. They are still celebrated as the body of Brahma. The one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great soul Manu. [Manu] begot in Satarupa five children—two sons . . . and three daughters. . . . The father, Manu, handed over . . . the middle daughter, Devahuti, to the sage Kardama, and the youngest, Prasuti, to Daksha. From them, all the world filled with [human] population. (Bhag. 3.12.50, 52, 54, 56, 57)

Manu, the father of mankind, is the emblem of His [Krishna’s] standard intelligence, and humanity is His residence. (Bhag. 2.1.36) Human life … offers the conditioned soul sufficient intelligence to perceive the Absolute Truth. (Bhag. 11.9.28)

Kashyapa & the Daughters of Daksha

Daksha was [in his first birth] the son of Lord Brahma . . . but because of his . . . insulting . . . Lord Mahadeva [Shiva], he . . . became the son of the Pracetas [in another birth]. (Bhag. 4.30.48, Purport) [In his second birth] Daksha begot sixty daughters in the womb of his wife Asikni. . . . It is because of the union of these sixty daughters with various exalted personalities that the entire universe was filled with various kinds of living entities, such as human beings, demigods, demons, beasts, birds, and serpents. (Bhag. 6.6, Summary)

Kardama Muni’s daughter Kala, who was married to Marichi, gave birth to … Kashyapa (Bhag. 4.1.13) Kashyapa received seventeen daughters [in marriage from their father, Daksha]. (Bhag. 6.6.2) [These are] Kashyapa’s wives . . . [who] are the mothers of almost all the population of the entire universe, and [whose] names are very auspicious to hear. They are Aditi, Diti, Danu, Kashtha, Arishta, Surasa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarama, and Timi (Bhag. 6.6.24–26), [as well as] Vinata [Suparna], Kadru, Patangi, and Yamini. (Bhag. 6.6.21–22)

The Creation of the Demigods

Aditi [is the] mother of the demigods (Bhag. 8.23.4). Indra was her eleventh son. (Bhag. 6.18, Summary). Vinata (Suparna) gave birth to Garuda, the carrier of Lord Vishnu, and to Anuru, or Aruna, the chariot driver of the sun-god. (Bhag. 6.6.21–22) From the womb of Muni the angels took birth. (Bhag. 6.6.27) The Rakshasas, or bad spirits, were born from the womb of Surasa. (Bhag. 6.6.28)The Gandharvas were born from the womb of Arishta (Bhag. 6.6.29–31) The celestial species of human beings, like the Gandharvas, Vidyadharas, Caranas, and angels, all represent His [Krishna’s] musical rhythm, and the demoniac soldiers are representations of His wonderful prowess. (Bhag. 2.1.36)

Aquatics & Vegetation

From the womb of Timi all the aquatics took birth. (Bhag. 6.6.24–26) All the various creepers and trees were born from the womb of Ila. (Bhag. 6.6.28)

Insects & Animals

Yamini gave birth to locusts. (Bhag. 6.6.21–22) Krodhavasha was the mother of the mosquitoes. (Bhag. 6.6.28) From the womb of Sarama the ferocious animals like the tigers and lions took birth (Bhag. 6.6.24–26), and from the womb of Surabhi the buffalo, cow, and other animals with cloven hooves took birth. (Bhag. 6.6.27) Animals whose hooves are not split, such as the horse, were born from the womb of Kashtha. (Bhag. 6.6.29–31) The horse, mule, camel, and elephant are [considered the] nails [of the Lord’s form as the universe], and wild animals and all quadrupeds are situated in the belt zone of the [universal form of the] Lord. (Bhag. 2.1.35)

Birds & Reptiles

Patangi gave birth to many kinds of birds (Bhag. 6.6.21–22), and from the womb of Tamra the eagles, vultures, and other large birds of prey took birth. (Bhag. 6.6.27) Varieties of birds are indications of His [Krishna’s] masterful artistic sense. (Bhag. 2.1.36) Kadru gave birth to different varieties of serpents. (Bhag. 6.6.21–22) The sons born of Krodhavasha were the serpents known as dandashuka, as well as other serpents [and reptiles]. (Bhag. 6.6.28)

Winding Up the Material Manifestation

At the end of the millennium, when the Personality of Godhead Lord Narayana [Maha-Vishnu] lies down within the water of devastation, Brahma begins to enter into Him along with all creative elements. (Bhag. 1.6.29) The merging of the living beings into the body of Maha-Vishnu takes place automatically at the end of Brahma’s one hundred years. But that does not mean that the individual living being loses his identity. The identity is there, and as soon as there is another creation by the supreme will of the Lord, all the sleeping, inactive living beings are again let loose to begin their activities in the continuation of past different spheres of life. (Bhag. 1.10.21, Purport)

According to human calculations one day of Brahma is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahma lives for one hundred such years and then dies. (Bhag. 2.6.11, Purport) The four millenniums are called the Satya, Treta, Dvapara, and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods. The duration of the Satya millennium equals 4,800 years of the years of the demigods [1,728,000 Earth years]; [Treta-yuga yuga lasts 1,296,000 Earth years]; the duration of the Dvapara millennium equals 2,400 years [864,000 Earth years]; and that of the Kali millennium is 1,200 years of the demigods [432,000 Earth years, of which about 5,000 have already passed]. . . .

In the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted. . . . After the end of Brahma’s night, the creation of the three worlds begins again in the daytime of Brahma. . . . At the end of [Brahma’s] day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

When the night of Brahma ensues, all the three worlds are out of sight, and the sun and the moon are without glare . . . and fire emanate[s] from the mouth of Sankarshana [the serpentlike Sesha incarnation]. . . . All the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water. . . .

[At this point in human history,] the first half of the duration of Brahma’s life is already over, and the second half is now current. The duration of the two parts of Brahma’s life, as above mentioned, is calculated to be equal to one nimesha (less than a second) for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe. (Bhag. 3.11.18, 19, 21, 23, 28–31, 34, 38) All the universes in seed are emanating from the breathing of the Maha-Vishnu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmas vanish when the Maha-Vishnu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. (Bhag. 2.1.25, Purport)

By Vishakha Devi Dasi

How we value, acquire, use, and relate to money reflects our inner state of being.

Sri Sukadeva Goswami said, “Money does not stay in one place. It passes from one hand to another. Ultimately no one can enjoy money, and it remains the property of the Supreme Personality of Godhead.” (Srimad-Bhagavatam 5.14.24) Money is God’s energy. He created it, He owns it, and He controls it: “Everything animate or inanimate that is within the universe is controlled and owned by the Lord.” (Ishopanishad 1).

Krishna determines how much money each of us receives. It may appear accidental that one person is born into wealth and another into poverty, or that one person goes from rags to riches and another doesn’t, but Krishna’s law of karma destines these things. Srila Prabhupada says, “Everyone is thinking, ‘If I become greedy, I shall get more.’ That is not possible. You cannot get a farthing more than what you are destined.” (Lecture, October 3, 1973) And he writes, “It is not possible that simply by endeavors to accumulate more money a person will be able to do so, otherwise almost everyone would be on the same level of wealth. In reality everyone is earning and acquiring according to his predestined karma.” (Srimad-Bhagavatam 3.27.8, Purport)

Modern civilization runs on the mistaken concept that if we work harder we will get more money and since money enables us to buy things that please us, with more money we will be happier. Happiness, however, is different from the sensual pleasures money buys. That is why almost all of us are restless and dissatisfied, despite earning and spending vast amounts of money and despite using and owning any number of things. Money does not necessarily produce happiness.

Failing to notice this stark truth, many of us pursue happiness by pursuing money. Most people are not satisfied with just enough money to maintain their families but want more and more of it. Srimad-Bhagavatam (4.22.33) tells us, “For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests.” In our mixed-up age, wealth alone is the sign of success and the harbinger of prestige and influence, regardless of one’s behavior and qualities.

Money and Our Dark Side

When we think that happiness would come if we could just afford to make certain material arrangements and adjustments, greed overtakes us. Krishna says that greed is one of the three gates to hell, the other two being lust and anger. We think, “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more.” (Bhagavad-gita 16.13) The lure of money even induces us to forsake our friends and relatives. Srila Prabhupada writes, “Sometimes, being in need of money, the conditioned soul steals and cheats, although he may apparently be associated with devotees for spiritual advancement” (Srimad-Bhagavatam 5.14, Summary) and, “if one person cheats another by a farthing or less, they become enemies.” (Srimad-Bhagavatam 5.14.26)

Slaves of the pushes of our senses and the quest for money, we burn in an unquenchable fire of our own desires; thus the quality of our life diminishes, and we suffer. Srila Prabhupada writes: “Unlawfully accumulated money is now being snatched from miserly citizens by various methods of state taxation for the future civil and international war fund, which is spending money in a wasteful and destructive manner. The citizens are no longer satisfied with just enough money to maintain a family nicely and cultivate spiritual knowledge, both of which are essential in human life. Now everyone wants money unlimitedly to satisfy insatiable desires. In proportion to the people’s unlawful desires, their accumulated money is taken away by the agents of illusory energy in the shape of medical practitioners, lawyers, tax collectors, societies, constitutions, so-called holy men, famines, earthquakes, and many similar calamities. . . . Indeed, that is the law of nature; if money is not devoted to the service of the Lord, it must be spent as spoiled energy in the form of legal problems or diseases. Foolish people do not have the eyes to see such facts; therefore the laws of the Supreme Lord befool them.” (Elevation to Krishna Consciousness, Chapter 2)

But mundane greed is not intrinsic to us, nor do we naturally exist for the sake of our business and bank balance or to identify with our material accomplishments. Our obsession with money and acquisition is a misplaced religious quest, a religious energy used perversely.

The Bright Side

Deep inside, we want to complete our term in this world of birth and death, of society and responsibility, of making and doing. We also want to fulfill the incalculably higher and greater possibility offered us as human beings. Each of us senses that we are meant to receive an invaluable gift and to respond with full commitment and service. Lives centered on getting money miss this opportunity and are therefore miserable. But we can use money properly, for the service of its creator, making it a true asset rather than a disguised deficit.

Srila Prabhupada writes, “Everything created by the material energy can be dovetailed with the Absolute by an attitude of service, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude. . . .” (Srimad-Bhagavatam 2.1.20, Purport). The crux of the issue is this: Will I serve the Lord with whatever money He has allotted to me, or will I use it to try to please myself. My consciousness, and not on the amount of money I have, determines my decision. Prabhupada explains: “Materialism does not mean that one has to possess so many things. The actual fact is one may be a perfect transcendentalist or spiritual man by possessing the whole world, and one may be a gross materialist without possessing a farthing. So this distinction can be made on the basis of consciousness. When one is Krishna conscious while possessing everything in the world, he is a perfect spiritualist, and one may have renounced everything in the world, but lacking in Krishna consciousness, he is a gross materialist.” (Letter, April 23, 1970)

Money and Our Work

Vedic society classifies people into four broad groups: brahmanas (teachers), kshatriyas (rulers), vaishyas (farmers and merchants), and shudras (laborers and artisans). Each group relates to money differently. In traditional society the brahmanas accept contributions from their students, but since their material desires are minimal, they keep only as much as they need and give the rest in charity. Brahmanas never hoard money for a luxurious life, as kshatriyas or vaishyas might, but always live austerely, knowing that money easily diverts the mind to materialism.

Since kshatriyas rule, they need prestige and money. But their duty-and that of all possessors of wealth-is to give liberally in charity.

Vaishyas earn money through agriculture, cow protection, and some trade. By growing food grains and other necessities, vaishyas support themselves and their families without depending on others.

Traditionally, shudras are not paid but receive food, shelter, and clothing from the other three classes in exchange for their services. They are well provided for and happy. The term shudra also refers to anyone without spiritual training and knowledge. By that definition, almost everyone today is a shudra, and we see what happens when such people get money: They spend lavishly on sinful activities or accumulate it for no purpose. And they will do almost anything to get more.

Money and Life’s Stages

Srila Prabhupada explains that according to our scriptures, brahmacharis (celibate students), vanaprasthas (retirees), and sannyasis (renounced men) “are allowed to collect alms and are considered as the children of the society, which is composed of householders. In other words, our Vedic civilization is the most perfect community project. Only the grihasthas [householders] are supposed to earn money, especially the kshatriyas and the vaishyas, and the money is distributed community-wide.” (Letter, February 11, 1970)

In other words, by ruling the citizens or by their business or profession, householders are to earn money honestly and use it to maintain their family and to give in charity to spread Krishna consciousness. In a letter to several householders, Srila Prabhupada wrote, “Krishna will give you intelligence how to engage in honest, brilliant, glorious work on His behalf. There is no need to engage in anything dishonest. Krishna has given enough money, now earn by honest means.” (Letter, January 24, 1977)

Grihasthas should not slave to accumulate money and unnecessarily increase their material comforts. And if extra money comes, they should use it for Krishna consciousness. To this end, grihasthas may keep their money confidentially so that in time they can spend it for good purposes. There is no fault in this, or in keeping a deposit in the bank for an emergency.

Srila Prabhupada once explained how men in Indian villages would live in the city, earn money, and send it back to their family in the village. Their intelligent wives would save that money and eventually invest in land. When they had enough land, the husbands would return to the village and be self-sufficient by producing their necessities from the land. “That’s a good idea,” Srila Prabhupada said. “Remain in the village with family.” (Conversation, January 4, 1977) And he also explained, “The principle is the husband honestly tries to earn livelihood, and at home the wife should be so intelligent that whatever money the husband has earned, she’ll manage. She’ll not demand, ‘Bring money, bring money, bring money . . .’ Then the home will be happy.” (Conversation, June 14, 1976)

The main point is that everyone must learn to spend money only for good causes.

Money and Krishna’s Service

Householder devotees are obliged to earn money because without money it is not possible to exist in the material world. In Chaitanya-charitamrita (Madhya-lila 16.238), Sri Chaitanya Mahaprabhu tells Raghunatha, “You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.” In other words, householders do not give up earning money, but while earning, they think of Krishna constantly and consider themselves humble servants of society. Householders who know that the Lord owns and controls all money are not diverted by excessively thinking about how to accumulate it. And they use what they have for Him. Srila Prabhupada writes, “If one engages for the service of the Lord whatever money one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master, and the Vaishnavas.” (Chaitanya-charitamrita, Antya-lila 6.275, Purport)

Devotees live according to their means: “Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing.” (Bhagavad-gita 1.32-35, Purport) Frugality is perfectly acceptable to devotees because they know that their spiritual advancement, and not a large income or showy opulence, pleases their spiritual master. “Why should one be anxious about the necessities of life? The principle should be that one should not want more than what is absolutely necessary. . . . The devotee should always be alert to consume only those things that he absolutely requires and not create unnecessary needs.” (Chaitanya-charitamrita, Madhya-lila 24.262, Purport)

At the same time, devotees balance their obligations so that they and their relatives are secure: “Srila Rupa Goswami taught us by his own example by using fifty percent of his accumulated wealth for Krishna, twenty-five percent for his own self, and twenty-five percent for the members of his family.” (Srimad-Bhagavatam 8.19.37, Purport)

But whether one has a lot of money or just a little, inevitably one will be separated from it, through spending or death. As Srila Prabhupada said: “You have to change your body. So you have earned so much millions and billions of money. That’s all right. But you have to go empty-handed. The money will remain here. You cannot take that money within the tomb. That is not possible. Then it is zero. You are going empty-handed. You came empty-handed and going empty-handed. You came with zero and you are going with zero. So whatever you have earned, that is zero. But if you have attempted to serve Krishna with all these zeros, then you have taken some value.” (Conversation, July 31, 1975)

Money Wasted

“Whatever money we are getting it is from Krishna,” Srila Prabhupada wrote, “so nothing should be misspent.” (Letter, October 24, 1974) Earning an income is not difficult because Krishna provides for His sincere devotees. But not misspending the money is difficult and takes intelligence. Krishna provides, and improper spending can be a problem even among exalted devotees. For example, once Chaitanya Mahaprabhu “respectfully told Shivananda Sena, ‘Take care of Vasudeva Datta very nicely. Vasudeva Datta is very liberal. Every day, whatever income he receives, he spends. He does not keep any balance. Being a householder, Vasudeva Datta needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family. Please take care of Vasudeva Datta’s family affairs. Become his manager and make the proper adjustments.'” (Chaitanya-charitamrita, Madhya-lila 15.93-96) Like Vasudeva Datta, those who lack wisdom in spending should put themselves under the care of a wise, trustworthy devotee.

The Favor of the Goddess of Fortune

“Everyone is seeking the favor of the goddess of fortune,” Srila Prabhupada writes, “but people do not know that Lord Sri Krishna is the beloved husband of all goddesses of fortune.” (Srimad-Bhagavatam 2.4.20, Purport) When we try to engage the goddess of fortune in Krishna’s service, we gradually realize Him in every sphere of life. By this culture of Krishna consciousness, our happiness will no longer depend on how much money we have. We will be content even without money. “If there is no culture,” Srila Prabhupada said, “simply by money you cannot maintain a standard of civilization. That is not possible. Now the American leaders, they are thinking, ‘Let us have money, then everything . . .’ Of course, by money you are covering all the defects of the social culture. But this will not endure. The day will come when everything will be exposed. Therefore culture is required.” (Conversation, June 14, 1976)

One who has culture has faith in Krishna, and therefore has everything. Srila Prabhupada writes, “A pure devotee who has firm faith in the words of the Supreme Personality of Godhead is to be considered a most learned scholar, the topmost aristocrat, and the richest man in the whole world.” (Chaitanya-charitamrita, Madhya-lila 5.76, Purport)

Finally, in Srila Prabhupada’s words again: “Guru Maharaja said that ‘You do the right work, money will come. Money will fall down on your feet.’ There is no question of flattering. Do. Work sincerely. Everything will come, whatever you want.” (Conversation June 30, 1977)

By Satyaraja Dasa

In a classic reversal of roles, the Lord and His devotee discuss the highest spiritual truths.

Everyone likes to converse with loved ones. There is nothing quite as satisfying as sitting back and spending time with like-minded souls, sharing thoughts, ideas, and intimate feelings. In spiritual life, too, there is nothing quite like conversation – a back-and-forth that deepens one’s knowledge of transcendence and increases the possibility of spiritual loving exchanges.

Because dialogue is a fundamental form of communication and interaction, numerous texts from antiquity have used conversational structure as a literary device to convey deep truths. Religious works such as the Bible, Buddhist sutras, and Confucian texts partake of this method, and in philosophy Plato’s use of dialogue is particularly well known.

The Sanskrit tradition of the Vedas deemed the conversational format (known as samvada) most effective. One of its earliest examples appears in the Rg Veda, where Mitra and Varuna engage in an extended back and forth. Elsewhere in the Vedas, we find a pivotal conversation between Yajnavalkya and Maitreyi. Most Upanishads, in fact, are basically treatises involving the exchanges between spiritual teachers and their students, thus making prodigious use of conversational technique. The Mahabharata, too, contains numerous examples: Draupadi and Satyabhama, Yaksha and Yudhishthira, Krishna and Arjuna (Bhagavad-gita).

Ramananda Raya, a Super-Excellent Vaishnava

For Gaudiya Vaishnavas, or devotees of Lord Krishna in His form as Sri Chaitanya Mahaprabhu, the best samvada is a conversation between Chaitanya and Ramananda Raya, recorded in the seventeenth-century text Sri Chaitanya-charitamrita (Madhya, Chapter 8). Their conversation in Vidyanagar on the bank of the Godavari River (east coast of south-central India) details the highest and most confidential aspects of Gaudiya Vaishnava philosophy.

When Lord Krishna appeared as Chaitanya Mahaprabhu, Krishna’s eternal associates accompanied Him. Born in Odisha, Ramananda was the eldest of five sons of Bhavananda Raya. In the Chaitanya-charitamrita (Madhya, 10.53), Lord Chaitanya tells Bhavananda Raya: “You are Pandu, and your wife is Kunti. Your five sons are the five Pandavas.”*

Bhavananda’s home was in Alalanath, also known as Brahmagiri, about twelve miles west of Jagannath Puri. The family was well-to-do and devout.

Ramananda is traditionally regarded as a disciple of Raghavendra Puri and a grand-disciple of Madhavendra Puri, an important predecessor of Chaitanya Mahaprabhu. Ramananda was a natural Vaishnava in heart and soul.

As Ramananda reached adulthood, he served as the governor of a district known Vidyanagar (around modern-day Rajahmundry) in South India, then part of the Odisha kingdom of Prataparudra Deva, who acceded to the throne in 1497, after his father, Purushottam Deva. Prataparudra’s empire spread from the banks of the Ganges to the southern borders of Karnataka, with his capital in Cuttack. Later, Ramananda served as one of his prominent ministers.

Ramananda Raya’s significance in the pastimes of Sri Chaitanya Mahaprabhu begins soon after the Lord accepted the sannyasa order of life. It was then that Mahaprabhu arrived in Puri and met Sarvabhauma Bhattacharya, the king’s court pandit. Sarvabhauma was a prominent Mayavadi (impersonalist) philosopher who was soon swayed by Mahaprabhu’s charisma and teaching.

The Lord didn’t stay in Puri for long. He left for a tour of South India, to spread the holy name of Krishna to all. But just prior to His departure, Sarvabhauma gave Him paraphernalia for His journey and requested Him to visit Ramananda Raya at Vidyanagar. “Here, you will find a singularly super-excellent Vaishnava,” Sarvabhauma said.

After several adventures on His way south, Mahaprabhu finally arrived at the Godavari, making a beeline for Rajahmundry, the largest city on the river’s banks. It is directly across from an area called Kovvur, where Sri Ramananda often bathed. After enjoying the waters there Himself, at Gospada Ghat, Mahaprabhu sat and waited.

When Ramananda passed by with his stately retinue, on seeing Mahaprabhu’s effulgent form he descended from his palanquin and offered obeisance, enthralled by the Lord’s magnificence. They greeted each other and embraced. Both felt the onset of divine emotions, experiencing the highest forms of transcendental love in each other’s company.

The Sacred Conversation

Mahaprabhu expressed a desire to hear about Krishna from Sri Ramananda’s pure lips, and so they agreed to spend time together. Normally, the devotee hears from the Lord, and not the other way around. But here, for the Lord’s pleasure, the situation was reversed. Krishnadasa Kaviraja Goswami relates in his Chaitanya-charitamrita (Madhya 8.1): “Gauranga [Chaitanya] is like the ocean of spiritual truths; He filled the cloud named Ramananda with the nectar of devotion to Himself. Ramananda then rained down that same nectar on the very ocean from which it had come, producing the jewels of transcendental knowledge.” In the Bhagavad-gita Arjuna hears from Lord Krishna, but here Krishna (Sri Chaitanya) hears from His devotee Arjuna (Ramananda Raya).

Mahaprabhu asked Ramananda Raya to explain the ultimate goal of life, using evidence from the scriptures. This he did, and the ensuing conversation might very well be the deepest theological discussion ever noted down for posterity.

Although Ramananda first proposed (as the ultimate goal) observance of the four social and four spiritual orders of life (varnashrama) and executing one’s duties in accordance with this principle, Mahaprabhu quickly rejected this proposal as superficial. Acknowledging this, Sri Ramananda gradually proposed other options, one after another, so that by the end of the conversation the reader sees the full gamut of Vedic knowledge and the numerous goals leading to the ultimate spiritual conclusion. The dialogue takes them from the idea of merely renouncing the fruits of one’s activities to rendering formal service to the Lord; from serving the Lord with devotion mixed with mundane action (karma-mishra-bhakti) to devotion mixed with knowledge (jnana-mishra-bhakti) to pure devotional service without any motivation or mundane desire (prema-bhakti).

Although, as a matter of course, Mahaprabhu agreed that pure devotional service (bhakti-yoga) constitutes entrance into the ultimate goal of life, He urged Ramananda to go further, for there are subtle nuances regarding this supreme truth. In response, Ramananda explained the basic elements of rasa-tattva, or loving attachment to Krishna in servitorship, friendship, parenthood, and romantic love. Even hearing this, however, Mahaprabhu wanted more: “Kindly proceed further and tell Me where it goes from there.”

Sri Ramananda then explained the love of the gopis, Krishna’s cowherd girlfriends, adding that the selfless mood of Srimati Radharani, the topmost gopi, remains super-excellent and unsurpassable. Living beings must aspire to serve Her and to reach for Her level of loving devotion, knowing they can attain only a facsimile of Her love. That aspiration is the ultimate goal of life.

Mahaprabhu was pleased, accepting this conclusion about life’s consummate stage of perfection. But He still wanted to hear more, and so Ramananda obliged Him by singing a song he had composed that sums up Sri Radha’s confidential mood of divine love (prema-vivarta-vilasa). At one point, Sri Chaitanya covered Ramananda’s mouth with His hand, confirming that Ramananda was now expressing the most intimate and confidential spiritual truths, the realization of which can come only through devotional practice. After this, Sri Ramananda elaborated a bit more on the intimate love of Sri Radha and Her gopi attendants.

Finally, Sri Chaitanya and Ramananda embraced, weeping in spiritual ecstasy. They concluded their talk and rested for the night.
Essential Questions

The next evening, Ramananda met Mahaprabhu again. The Lord embraced him with great love and, after comfortably seating him, began to ask questions.

Mahaprabhu: “What is the best education?”

Sri Ramananda: “Devotion to Krishna.”

Mahaprabhu: “What is the greatest activity for a living entity?”

Sri Ramananda: “To be the servant of Krishna.”



Mahaprabhu: “What is the supreme wealth?”

Sri Ramananda: “Love of Radha-Krishna.”



Mahaprabhu: “What is the greatest unhappiness?”

Sri Ramananda: “To not have the association of Krishna’s devotees.”



Mahaprabhu: “What is the highest liberation?”

Sri Ramananda: “Love for Krishna.”



Mahaprabhu: “What is the best song?”

Sri Ramananda: “A song describing the pastimes of Radha-Krishna.”



Mahaprabhu: “What is most auspicious for living entities?”

Sri Ramananda: “The association of a devotee of Krishna.”



Mahaprabhu: “What is the only thing we have to remember?”

Sri Ramananda: “Krishna’s name, qualities, and pastimes.”



Mahaprabhu: “What is the only thing to meditate upon?”

Sri Ramananda: “The lotus feet of Radha-Krishna.”



Mahaprabhu: “Where is the best place to live?”

Sri Ramananda: “Wherever Krishna displays His transcendental pastimes.”



Mahaprabhu: “What is the best thing to be heard?”

Sri Ramananda: “Descriptions of Radha-Krishna’s loving pastimes.”



Mahaprabhu: “What is the only thing to be glorified?”

Sri Ramananda: “The name of Radha-Krishna.”

In this way, Mahaprabhu would ask questions and Sri Ramananda would answer, sometimes in terse, one-sentence responses, sometimes in a detailed way. Over the centuries, the Vaishnava acharyas have elaborated Ramananda’s teachings to make explicit what is mostly implicit in the Chaitanya-charitamrita. Their books constitute a storehouse of literature on love of God.

Mahaprabhu as God


When their talks were nearly complete, Mahaprabhu revealed His divine nature as Radha and Krishna, both mystically appearing in the person of Sri Chaitanya. Seeing this form, Ramananda could not contain himself and fell unconscious. Regaining his senses after some time, he offered spontaneous hymns in praise of the Lord. Mahaprabhu then requested him to keep confidential the truths of His mysterious identity and appearance. He asked Ramananda to transfer to Jagannath Puri, saying that the two of them could remain there together and happily pass their time discussing Krishna. Without delay, Ramananda made Puri his headquarters, continuing to serve under King Prataparudra. He became close friends with Svarupa Damodara Goswami, Mahaprabhu’s private secretary, and spent his time composing plays for the pleasure of Lord Jagannatha.
The Ideal Guru-Disciple Exchange

There is much to be gleaned from Ramananda Samvada, as this conversation is now known, not least the essential exchange between an ideal guru and his disciple. As Srila Prabhupada writes in his book In Search of the Ultimate Goal of Life:

The method of approach and the manner of humility exhibited by Lord Chaitanya to Ramananda is the ideal for approaching a bona fide tattva-darshi, or a master of transcendental knowledge. . . . In the Bhagavad-gita, it is recommended that one approach the spiritual master for supramundane knowledge under the protection of service and surrender accompanied by relevant inquiries. Lord Chaitanya, as the ideal teacher and practical demonstrator of the teachings of the Bhagavad-gita, teaches us by His approach to Ramananda Raya. He shows that a person desirous of knowing the transcendental science must not be proud of his material acquisitions of education and wealth, which are very insignificant to the transcendentally situated spiritual master from whom we should be very keen to understand the science of devotion.

If somebody approaches the bona fide spiritual master with the vanity of mundane pride in respect to his heredity, wealth, education, or personal beauty and without the necessary qualifications of surrender, service, and relevant inquiry, surely such a person will be honored outwardly by the spiritual master, but the spiritual master will decline to bestow transcendental knowledge upon the student who by his attitude of mundane vanity is rendered unqualified. Such a proud student is actually a shudra and he has no access to spiritual knowledge for want of the necessary qualifications mentioned above. Thus the shudra student, instead of availing himself to the mercy of the spiritual master, goes to hell as a result of his mundane vanity.

Ramananda Raya was born in the family of a shudra and was also a grihastha in terms of the system of varnashrama-dharma. Lord Chaitanya appeared in the family of a highly cultured brahmana of Navadvipa and was in the topmost rank of the sannyasa ashrama. Therefore, in terms of the varnashrama system, Ramananda Raya was in the lowest status while Lord Chaitanya was in the highest status; yet, because Ramananda was a master in the art of transcendental knowledge, Lord Chaitanya approached him as one should approach a guru. He did so for the benefit of us all.

Today, the art of conversation is not what it used to be. People focus on their computers and cell phones more than on real interpersonal exchange. Technology distracts them from in-depth involvement with others, leading to crude forms of shorthand and impersonal kinds of communication: Many are more inclined to watching a conversation than engaging in one. Spiritual dialogue, too, is having a difficult time of it. The conversation between Lord Chaitanya Mahaprabhu and Ramananda Raya brings us back to a time when interpersonal exchange was more prominent, evoking a simpler way of life that stresses the importance of taking one’s time and evolving spiritually.

Of course, no conversation can match the interaction between Mahaprabhu and Ramananda Raya. And reading their conversation makes you part of it, allowing you to enter a dialogue with the Lord.


*According to the Gaudiya tradition, Ramananda Raya is also an incarnation of the gopi Vishakha, one of Radharani’s closest companions, as well as the gopi Arjuniya.

Rasa Keli Sowamber (15 years old) shares her experiences at the Kirtan Festival

Kirtan is a form of purification and liberation. The mantras sensitize us, polish away the clutter in our heads and melt the numbness in our hearts, so we feel clear, awake, and brilliantly alive; this is indeed true – as I can attest to feeling this way during the wonderful Kirtan Festival held at the Sri Sri Radha Radhanatha Temple in Durban, South Africa. The ‘Kirtanuity’ team, which is the official youth group of ISKCON Durban hosted the programme. Kirtanuity aim to develop each other’s Krsna Consciousness by sharing and learning with each other and everyone around us.

Whilst chanting of the Holy Names is the prescribed method for God realization in this age of Kali, attraction to the chanting is developed by listening and participating in kirtan performed by pure devotees.

This was indeed the case when His Grace Agnidev prabhu and Amala Harinam dasa enchanted the devotees who participated in the 6 hour kirtan that took place on Sunday, 12th July.

The entire temple, packed to capacity, reverberated with the soulful singing of the maha mantra. Devotees were absorbed in meditation, following the sweet Bengali melodies of Agnidev prabhu. The world around us seemed to fade away as we delved deeper and deeper into hearing and chanting.

The older devotees were nostaligic as Agnidev prabhu began to sing Bengali bhajans such as the Bhoga arati and Sri Nama songs taken from the Gitavali by Bhaktivinoda Thakur. This took the devotees down memory lane, entering into the spiritual realm envisioning the pastimes described in these songs. For the younger devotees, it was the first time that they heard these bhajans.

My heart melted as I focused intently on adopting the deep devotional mood that the bhajans were being sung. I was mesmerised from the second that Agnidev prabhu’s soft voice resounded through the amplifier.

Caught in the wave of this transcendental bliss, I found myself swaying rhythmically to the tune of the melody, my hands clapping to the beat of the drums and my mind immersed in a singular focus, the lotus feet of Sri Sri Radha Radhanatha and Sri Caitanya Mahaprabhu.

Like his illustrious spiritual master, Agnidev prabhu exuded a special aura. His gentle unassuming demeanour, silky lilting voice, perfect Bengali accent, effortless intonations and cadence tapped into the core of my being as I became a helpless surrendered soul, slave to the beauty of the lyrics. It was an indescribable feeling. This chanting was truly a “washing” of the heart.

In the folds of those moments our bodies, minds and souls were fixated on the Supreme Lord.

Amala Harinam prabhu’s singing and interaction with the participants was likewise very inspiring as he raised the tempo of the maha mantra and spurred the crowd to become more involved.

Vibrations of the kirtan rippled through the temple room long after the kirtaneers left. On the way home, I found myself humming some verses of the bhajans and even murmuring them in my sleep. We were reminded of the importance of the Holy Names because they still lingered on the tips of our tongues. Till this very night, I hear the bhajans repeatedly playing over in my head. I can’t turn it off even when I’m trying to fall asleep. This is not a bad thing at all – having Krishna dance on the tip of your tongue and in your mind endlessly!

It seems that everyone who attended felt the same way.

Paripurna Radha devi dasi said, “They say a moments association can change ones life forever. For us it was 6 hours! Surrounded by these great souls. Singing and dancing together.”

This joyful event bridged the whole community together, regardless of age, gender, shape or size we were all swept in the current that drew us closer to Krishna. The association and sweet melodies are embellished in my heart and mind and will remain amongst my fondest and happiest moments in life – an experience that I will cherish forever.

K.R. “Ravi” Ravindran
President 2015-16
July 2015

We in Rotary aspire to great deeds. We admire those who gave great gifts to humanity: Abraham Lincoln, who gave the gift of human dignity to the downtrodden; Mother Teresa, who gave the gift of compassion to the forgotten; Mahatma Gandhi, who gave the gift of peaceful change to the oppressed. Their very lives became gifts to the world.

We can be inspired by their example. We can be inspired to ask, how can I, in the life that I live – without neglecting the responsibilities that are so dear to me – how can I, too, become a gift to the world? As I considered my theme, I thought of the lessons I have learned through my Hindu faith. I thought especially of the story of Sudama.

Sudama was a poor child and a bosom friend of Krishna, who was born in a royal lineage as an avatar – an incarnation of the divine. As the two boys grow up, they drift apart, and while Krishna becomes a military leader and king of great repute, Sudama remains a humble villager.

The years go by and Sudama’s poverty deepens. Finally, he lacks even food to feed his children. His wife reminds him of his childhood friendship with Krishna: Perhaps it is time to go to the mighty ruler for help. Reluctantly, Sudama agrees, but resolves that he will not go empty-handed. He gathers together a few handfuls of rice – all the food his family has left – and wraps them in a piece of cloth as a gift for his friend.

When Sudama enters the palace, he is overwhelmed by the grandeur and by Krishna’s gracious welcome. His meager gift, so carefully prepared, seems a humiliating reminder of his poverty. Krishna embraces Sudama, who hides the hand holding the rice behind his back. Krishna asks what he is holding.

Far from being disdainful, Krishna accepts the rice with gratitude and consumes it with joy as the two sit and talk together. Hours pass, during which the pleasures of their rekindled friendship push all thoughts of his desperate plight from Sudama’s mind. When evening falls, Sudama sets out for home – and only then realizes that he has neglected his task. He is returning with nothing, and Krishna has eaten his family’s last grains of rice.

Sudama steels himself to return to his hungry children. But standing before his gate, as dawn begins to break, he sees that the hut he left yesterday has become a stately home, and waiting to greet him is his own family: well-dressed, and well-fed by the baskets of food that appeared in their kitchen as Krishna ate each grain of Sudama’s rice.

Krishna understood what Sudama had brought him: everything he had to give. In return, Krishna gave him everything he needed. It is never the material value of a gift that matters – it is the love that comes with it. Just as Sudama’s gift to Krishna became a gift to Sudama, what we give through Rotary becomes a gift to us. And we all have a choice: whether to keep our gifts to ourselves or give them to others, and Be a Gift to the World.

We have only one chance at our lives. And we will have only one chance at this new Rotary year. This is our time. Let us grasp it. Let us Be a Gift to the World.

Lakhs descended on the pilgrim town of Puri io catch a glimpse of the presiding deities of the 12th century shrine of Sri Jagannath.

Amid tight security, the century’s first Nabakalebar Rath Yatra of Lord Jagannath was held here on Saturday with fanfare, religious fervour, enthusiasm and a spirit of camaraderie.

Lakhs of devotees from across the country and abroad descended on the pilgrim town of Puri in Odisha to witness commencement of the nine-day journey of the new idols of Lord Jagannath, Lord Balabhadra and Devi Subhadra to Gundicha Temple and back to their abode.

Devotees from all walks of life have been making a beeline to the town since Friday for the world famous annual festival of chariots to catch a glimpse of the presiding deities of the 12th century shrine of Sri Jagannath.

Enthusiasm and excitement ran high among devotees as the deities remained indoors for 45 days this time due to Nabakalebara marking change of bodies of the Lords, which took place after a gap of 19 years.

“Naba Jaubana Darshan” of the deities was performed on Friday as they remained confined in “Anasara Pindi” (recovery chamber) after the grand bath on “Snana Purnima” on June 2.

With over 30 lakh pilgrims expected to attend the festivities, police have made elaborate arrangements to provide a thick security cover by deploying about 10,000 personnel besides putting air and coast surveillance in place.

“Police are well-prepared to face any situation. Besides engagement of many senior officers, 164 platoons of force have been deployed at strategic points. Precautions have been taken to avoid any stampede like situation,” IGP and Officer on Special Duty Soumendra K Priyadarshi said.

Personnel of Anti Terrotist Squad (ATS), Rapid Action Force (RAF) and sharp shooters have been deployed at vital points while the Coast Guard keeps a vigil on the sea.

Devotees poured into the seaside town to watch the grand ceremony and pull the three majestic and colourful chariots on the ‘bada danda’, the grand avenue.

Before the presiding deities — Lord Jagannath, his elder brother Lord Balabhadra and their sister Devi Subhadra — set out from the sanctum sanctorum of the temple, a number of special rituals like Mangla Arati and Mailam were held.

Descending from the Ratna Sinhasana, the bejewelled throne, the three deities were taken out of the temple down the 22 steps known as “Baisi Pahacha” through the Lion’s gate in an elaborate royal ritual called “Pahandi” as devotees and sevayats jostled to have a glimpse and touch them.

In a rhythmic style, the deities moved forward step by step to the accompaniment of beating of ghantas and kahalis and blowing of konch shells.

Keywords: Nabakalebar Rath Yatra, Puri Rath Yatra, world famous festival, Odisha tourism, Lord Jagannath yatra

Kolkata: Rath Yatra was today celebrated in various parts of the city with traditional religious fervour.

West Bengal Chief Minister Mamata Banerjee inaugurated ISKCON’s 44th Rath Yatra from its temple on Albert Road.

The colourful chariots of Lord Jagannath, Balaram and Subhadra, pulled by thousands of devotees from India and abroad, moved through the major city roads amid the joyous chants of ‘Jai Jagannath’ and ‘Hare Krishna’.

The chariots moved through various roads of the city and reach the Brigade Parade Ground (Maidan) where it will remain till July 25.

City Mayor Sovan Chatterjee, Trinamool MP and popular film actor Dev besides actress Koel Mallick, singer Indranil Sen were also present among others.

The chariots would return to the ISKCON temple on July 26 on the day of “Ultarathayatra” (return journey).

With Rathyatra and Eid falling on the same day this year, ISKCON authorities changed the yatra route in solidarity with the Muslim population and in order not to cause them any problem.

Over 15 lakh devotees from around 100 nations are expected to participate in this year’s ISKCON’s Rath Yatra, a functionary of the religious group said.

During these eight days, several cultural programmes like dance performance of Dona Ganguly’s group and Vedic songs by Russian devotees, are scheduled.

Students pursuing Ph.D at IIT-Kharagpur’s Electronics department would present a shadow dance on the essence of Bhagavad Gita.

Chariot festivals were organised all over the city in which hundreds of devotees participated.

By Vijaya das

By Bhushaya Das ACBSP

Once on a hot Mississippi summer day, on a Friday afternoon, August 1st, 1975, the New Talavana farm received one of the most precious gifts of all, a visit by the pure devotee of Lord Krishna, His Divine Grace Srila Prabhupada!

After departing from Sankirtan Puri (New Orleans), Srila Prabhupada’s arrival was met with lively kirtan and Guru Puja, in the original farm house / temple. After Srimad Bhagavatam class and a question and answer session with his disciples, Prabhupada went to His simple farm house quarters, where later this relaxed picture was taken of the famous kitchen “cooking past time”. Before His departure for His flight the next morning out of New Orleans, Srila Prabhupada was escorted on a walking tour of the farm, during which many instructions were given about farming and cow protection.

On Saturday, August 1st, 2015, the devotees of Sankirtan Puri and New Talavana are cordially inviting everyone to come celebrate the 40th anniversary, and re-live it with us! There will be slide shows, Srila Prabhupada smaranam, devotee gifts, and we will re-trace the foot-steps that Srila Prabhupada walked while touring New Talavana Dham. We are extending a very special invitation to any disciples that were so fortunate to be here on that special day. The New Talavana Community is planning to build a Prabhupada Memorial on the site of the old farm house, and construct special markers for the tour path. This is to insure that devotees of future generations will always have the opportunity to chant, glorify, and remember the activities of our Founder Acharya!

For further info and accommodations please contact;

Yogindra Vandana dasa (TP)

601-337-2224

newtalavana@gmail.com

The streets reverberated with chants of “Hare Krishna” as thousands of devotees from across the world pulled the decked-up chariots of Lord Jagannath, Balaram and Subhadra during the annual “Rath Yatra” (chariot festival) celebrated here on Saturday.

West Bengal Chief Minister Mamata Banerjee paid obeisance to Lord Jagannath at the start of the Rath Yatra at the International Society for Krishna Consciousness (ISKCON) temple on Albert Road.

Banerjee flagged off the festival with a tug on the rope as believers sang and danced all the way to the rhythmic beats of cymbals and drums.

“This year Nabakalebara Ratha Jatra is being celebrated. This is very special. Let us maintain communal harmony during festivals,” she said.

Devotees from 100 countries, including the US, Italy, France, Malaysia and Singapore, descended on the eastern metropolis to celebrate the festival.

Celebrities from the regional film industry including actor and Trinamool Congress MP Dev and actress Koel Mullick also participated.

The chariots were pulled through Minto Park, Sarat Bose Road, Hazra Road, Hazra crossing, Ashutosh Mukherjee Road, Exide crossing, J.L. Nehru Road before being parked at Brigade Parade Ground on Outram Road till July 25.

The chariots would be kept at the Brigade Parade Ground for the next seven days before making the return journey or Ulta Rath on July 26 that would mark the end of the festival.

At the grounds, worship of Lord Jagananth will be organised from July 18 to 25. Prasad (sacrament) will be distributed during the period.

Cultural programmes would include shows by Dona Ganguly’s dance troupe and performances by foreigners.

IIT Kharagpur students will also hold classes on reducing stress and mental fatigue, and stalls will be put up for married couples and others who could discuss their day-to-day problems.

The day saw children sporting new clothes and tugging miniature wooden chariots in the bylanes and lanes of the city.

Tribal artistes from Odisha enthralled audiences with their lively performances.

The festival marks the annual journey of the three deities from the 12th century Jagannath temple, in Puri, Odisha, to their aunt’s residence in the Gundicha temple, around three km away.

Thousands of pilgrims attended the Rath Yatra festival at Mahesh in Hooghly district, one of the most popular rath yatras in Bengal.

Dating back to the 14th century, the Mahesh Rath Yatra draws devotees from all corners of the world for its gigantic four-storeyed iron chariot that has been in operation since 1885.

A few lakh devotees also gathered at Mayapur in Nadia district on the occasion.

The 295-year-old Rath Yatra – the oldest in the state – organised by erstwhile landowner Sabarna Roy Choudhury’s family – started from Barisha, in the city’s southern outskirts to Halishahar in North 24 Parganas.

Month long Rath Festivals have started in various parts of the city, including Moulali in central Kolkata and Rashbehari in the south.

Security has been beefed up in the city and the outskirts to prevent any untoward incident during the festival.

At the Indian Museum, special crafts from Odisha, such as masks of Lord Jagannath, Balaram and Subhadra made from paper-pulp and depictions of the deities in coconut paintings were put on display to mark the occasion.

By Kesava Krsna Dasa

If we were to get a male pig and teach him some martial arts, civilised combat, the use of weaponry, and verbal expression for human understanding, just these suggestions alone will cause people to suspect my sanity. These are ridiculous childish fare. But if Krishna does the ridiculous and insane? If Krishna features as Sri Varahadeva? Who is insane now? Who is being ridiculous?

Let us just imagine the scene: Each of us have the eyes to see a spectacular battle raging in outer space between a Divine male pig and a demon named Hiranyaksha. What will those who consider pigs as vile and untouchable think? This association of God and pigs must surely be blasphemous for them. What will those who believe that God is a serious, no-nonsense and jealous God think? This prankish boar pastime must surely have them chanting God’s names to counteract such metamorphic impossibilities. Fictional Superman might be more believable than a heroic pig who levitates.

By playing the role of a talented male pig saving earth in its darkest hour, Krishna is causing us to suspend rationality and normal sanity. One has to be properly ‘insane’ to believe and worship this combat lila, in a sane way – sane insanity. This is an imaginative fairy tale for kids, but sober and learned scholars of the Vaisnava tradition accept it as reality. Krishna causes His devotees to accept the ‘ridiculous’ as quite normal.

When Krishna says that He is inside of everything and yet outside of everything, and that the cosmos is within Him and yet He is not a part of this cosmos, such playful words will have serious rationalists overworking their cerebral matter to deliberate them. To be far away and yet very near, and the biggest and the smallest, Krishna challenges high IQ standards with bouncy baloney. If we take Krishna’s illogical teasing seriously to heart as faith, it will deliver us from the noose of logic.

If we find ourselves seriously staid and unmoved by fantastic imagery, then witnessing this galactic fight between boar and demon will have us realise that Krishna is seriously funny and playful. To have His back scratched by a mountain as a tortoise, to tug a large boat along in devastating waters as a clever fish, to take the biggest step ever for mankind (Move over, Mr Armstrong) as a dwarf, and other limitless fun antics, Krishna is inviting us to His fun world – all we have to do is be irrational and insane in thoughts of these liberating pastimes.

By devoting ourselves to fun-loving Krishna, we can add fun to our lives. Krishna is waiting for us to play hide and seek with Him and to share His picnic, if we are so inclined. Krishna is fun personified. Krishna is trying to attract miserable and sceptical people with pastimes that make sceptics into bigger sceptics, and to make them more miserable than before. The favour of Krishna’s devotees can make people believe in the unbelievable.

This unbelievable demon-boar rivalry would have out-performed the greatest of firework displays lighting the night sky at great expense. The weapons used, out-size and out-perform the latest technological missile advances of modern armed forces. Even to think about, and to remember this battle and Sri Varadeva’s splendour, can give liberation from scepticism and misery.

To believe that the all-pervasive Supreme Being can drive a chariot for His devotee, hold aloft a mountain for seven days with His pinkie, flies through space on an eagle, swallows forest fires, dances on snake heads, breathes out universes, washes His devotee’s feet, ls frightened of His Mother, is to have faith that God can do anything and everything, with playful ease.

For those who have faith in what Krishna is capable of, possess the greatest fortune. This fortune consisting of flying pigs, a tortoise with an itchy back, and a giant-stepping dwarf are giant leaps of faith, made normal. The fortune of faith helps us understand Krishna’s playful nature, even when He delineates Vedic thought. “Rise above the flowery words of the Vedas” He says.

If all of these Avatara pastimes are fun, we can only imagine how fun Krishna must be. With Krishna around, it is alright to believe in the ridiculous, the unbelievable, the insane, the irrational and every other belief system that keeps us rooted here in misery and scepticism. If people accuse us of being naïve escapists for such transcendental faith, then let it be, because we can escape from misery and scepticism forever with it. Krishna’s pastimes are the real escapism gift.

Ys Kesava Krsna Dasa.

By Mathura Lilesvari Devi Dasi

Devotees around the world took to various austerities in last month as an offering of love to our beloved Lord on the most auspicious Purusottama month.I must say that the power of social media surfaced in a positive way as more and more devotees share realisations and the many devotional services they performed in this month. It worked as a motivational tool. Meanwhile, some even vowed to stay away from facebook and other social media platforms for a month.

At Sri Jagannatha Mandir Kuala Lumpur, the temple president, HG Kripa Sindhu Krishna Prabhu encouraged the congregation members to increase their preaching activities during this auspicious month. This was done as an offering of love to Their Lordships Sri Sri Jagannatha Baladeva Subhadra and Sri Nitai Sundar Gaura Hari. It is also a plea to Their Lordships to protect the devotees from all calamities and to let them continue serving ISKCON.

We have all heard enough that the most important thing to do in this age of quarrel and hypocrisy,Kaliyuga is chanting the holy name of the Lord. There is no other way, no other way,no other way!

The Harinam department of Sri Jagannatha Mandir successfully organised three large harinams in this month. The first harinam was held in New Garden Park,Rawang. HG Baladev Prabhu (TKG) from Philipines who is a frequent vising devotee to Malaysia lead the harinam and mesmerized the onlookers with his melodious kirtan tunes.The devotees managed to distribute Srila Prabhupada books and chanting beads to 26 people in the park.

Next,another harinam was organised at Taman Garing Permai also in Rawang. Close to 20 Bhavagad Gitas were distributed alongside other Prabhupada books and 35 chanting beads were given to those who expressed interest in starting to chant. In this harinam that is done in a caroling style, devotees approached 100 houses of residents in the area. Devotees spoke on the glories of worshiping Tulasi Maharani to the householders and encouraged them to start worshiping her and they were also taught how to chant the holy names with beads. Most Indian households in Malaysia know the glories of Tulasi Maharani and they grow Tulasi in their gardens but hardly have any idea on how to worship her. This was a good endeavour by the devotees to educate them on how to do a proper worship.

The third harinam was held at Carey Island. Carey Island is a settlement for rubber plantation workers. HG Krishna Chandra Das,a senior member of Sri Jagannatha Mandir Kuala Lumpur have been actively preaching to the people of this island for the past one year. Most of the residents are of Indian origin and has been very receptive to the preaching activities by ISKCON. Devotees and interested residents gathered at a local temple at the end of the harinama and HG Kamalanathan prabhu who organised this harinam delivered the lecture to the residents on the glories of Purusottama month and the holy names. The guests were also served prasadam.

Besides this, the youths of Sri Jagannatha Mandir Kuala Lumpur organised two 12-hour kirtan on both the ekadasis that fell on Purusottama month. The kirtan was done as a prayer for HH Jayapataka Swami’s well-being and the well being of all other vaisnavas in ISKCON.

We hope that these activities will only increase our taste for the holy name and help spread the joy of chanting to more and more souls out there. Harinam Sankirtan ki Jai!

More photos here: https://goo.gl/hzZOPP

By Seran Naresh

Annual Jagannath Ratha Yatra was Celebrated on 18th July 2015, here in Kathmandu organized by ISKCON NEPAL. There were about 1500+ devotees for the Festival of the Chariot of the Lord Of The Universe who were constantly pulling the Chariot, Singing Kirtan and dancing even though it was very hot and sunny.
The Proccession started from Kamaladi, Kathmandu which routed to Ghantaghar – SahidGate – Sundhara – Tripureswor – Thapathali – Kupondole – Pulchok – Jaulakhel – Patan – Lagankhel and ended at Satdobato.
This is the 1st history of the Long Routed Jagannath Ratha Yatra of about 9km route which took about 6hrs to complete.

We would like to thank everyone for attending this Ratha Yatra and helping us in arrangements and Supporting us.
Thankyou Hare Krsna.

All Glories To Srila Prabhupada!
All Glories to Sri Jagannath Baladeva And Subhadra Maiya.

More photos here: https://goo.gl/d0S7N6

By Bhakta Nikhil

Netrakona is
situated in the northern part of Bangladesh, near the Meghalaya border. The
population here is around 70% Hindus whilst the rest are Muslims. There are four main rivers here: Kangsha,
Dhala, Magra, and Teorkhali.

For more photos
please go to the link: https://picasaweb.google.com/110438247584390173216/SriSriJagannathaRathaYatraISKCONNetrakonaBangladesh18thJuly2015

Today (18th July 2015) the 5th annual Ratha Yatra
was held with great pomp and full of enthusiasm. It was an interesting coincidence
that this year’s Ratha Yarta coincided with the Muslim festival Eid where they
celebrate the end of their one month fast, Ramzan. The government was very supportive
being secular in nature and encouraged our devotees by providing necessary
arrangements for the festival to take place in a wonderful way. The Mayor, Sri
Prasanta Kumar Ray and District Commissioner, Sri Tarun Kanti Sikdar and SP Sri
Jaydev Chowdhury fully supported the festival and all of them spoke on one
common theme: Unity in Diversity. They applauded the devotees’ efforts in organizing
a festival which brought people of different faiths together. Mr. Arif Khan
Joy, Deputy Minister Youth and Sports, the Chief Guest for our event, along
with the other invited guests offered aratik to Jagannath.

Srila Prabhupada always pushed this particular festival as
he wrote in this letter, “To implement this transcendental bliss to the people
of your country there is immense work to be done ahead and this Ratha-yatra
festival is only a bit of sample. If we get opportunity we shall be able to
overflood your country with the waves of transcendental bliss, by the grace of
Krsna (SPL to Aniruddha, 7th July, 1968).

 HH Subhag Swami Maharaja
reached ISKCON, Sri Sri Jagannatha Ballabha Temple of Netrakona three days
before the Ratha Yatra day along with a group of devotees from India and
abroad.  Devotees here were very
fortunate to hear from him about the nectarine pastimes of Lord Jagannatha and
significance of the celebration of Ratha Yatra.

In the morning Hari-katha was delivered by HH Subhag Swami
Maharaj and was followed by performance of four fire sacrifices (yajna) under
the expert guidance of HG Shyamasundarananda das (Mayapur) to invoke
auspiciousness. Other three fire sacrifices were performed by HG Madhavendu das
(Vrindavan), Ramanuja das (Manipur) and Jayrama das (Netrakona). Thousands of
local people were mesmerized to hear melodious Vedic mantras uttered by the
expert brahmanas.

After the conclusion of the yajna there was prasad distribution.
Thousands of locals assembled in flocks to relish the remnants of the Lord.
Maharaj personally distributed Prasad and gave a hand in cooking to encourage
the devotees and all were blissful upon seeing this.

At around 4pm the Lord officially mounted his chariot and
the festival was on its way. Decorated with an abundance of flowers and its
effulgent golden yellow dome shining brightly all devotees were in great
ecstasy upon seeing the Lord. Vedic hymns were chanted, conchshells blown, camphor
lamps on coconuts were offered and were smashed on the ground, all these just
to create an auspicious atmosphere. Maharaj also in great enthusiasm climbed up
onto the chariot to overlook the festivities. Two kirtan parties sang for the
pleasure of the Lord constantly for the entire four hours. Locals belonging to other
faiths looked upon the Lord with great awe and reverence and were delighted
when the Lords mercy in the form of sweet Bangladeshi bananas was distributed
to them. Very joyfully they were asking for more and more, unknowingly
purifying their hearts. Roughly around 12,000 locals took darshan of Their
Lordships throughout the duration of the festival.

Following this Ratha yatra festival there are to be stage
programs for the next seven days including pravachans, dramas, bhajans,
cultural programs, dances and PowerPoint presentations.

We thank all the devotees of Netrakona for holding such a
great festival for the Lords pleasure. Especially we would like to thank HG Jayrama
das, Tulsi das and Anantadeva das, the leaders of ISKCON Netrakona, who worked
tirelessly day and night for the festival to the place. Our heartfelt gratitude
to HH Subhag Swami Maharaj for personally coming on a short notice to attend
this festival and inspiring all the devotees. Last but not the least, we would
like to thank all other devotees who came from different places to make the
festival complete.

Jay Jagannatha, Jay Baladeva, Jaya Subhadra.

Jaya Srila Prabhupada.

(written by Bhakta Nikhil )

By Faiz Rahman Siddiqui for timesofindia

KANPUR: In contrast with communal flare-ups in several towns in western UP, a 45-year-old Muslim farmer in Kanpur Dehat’s Murra village has come out as a perfect example of communal harmony. Observing Ramzan religiously, the man has constructed a temple dedicated to Radha-Krishna which is attracting people in droves.

The villagers said that the construction of the temple by Raees Mohammad was an example of Hindu-Muslim brotherhood. Raees has also arranged a priest and personally participates in the prayers at the temple.

“Popular as ‘Bhaijan’, Raees (45) dons a scull cap and a ‘bhagwa’ (saffron) scarf. He claps, dances and sings ‘bhajans’ loudly in the Radha-Krishna temple. At first glance, he looks like any other Hindu devotee, but he vouches he is a devout Muslim. In fact, he has also appointed a priest for the newly-built temple which houses murtis of Radha and Krishna,” said a villager.

“Raees not only observes Ramzan fast and offers namaz regularly, but also performs ‘bhajan’ and ‘aarti’ at the temple. Recently, he organised ‘Akhand Ramayan’ path and ‘bhandara’ (community feat),” said the temple priest Shiv Kumar Dikshit adding, “Raees has spent Rs 2 to 3 lakh of his savings on the temple’s construction.”

Raees said he was inspired when prayers offered at a Radha-Krishna temple situated at a nursing home ‘cured’ his wife Qamrunisa. “Prayers offered before the murtis of Radha-Krishna at the temple cured my ailing wife. After that, I decided to build a temple of Radha-Krishna in my village too,” said Raees. Born at Murra near Rasoolabad, Raees’ family is among the 15 Muslim families living there.

The Hindu community in the village is grateful to him for setting a precedent of Hindu-Muslim unity. “Almost all religions preach love, peace and brotherhood. God in different forms is one and he does not discriminate. It makes no difference for us as to who has constructed the temple. It has now become a symbol of communal harmony in the area,” said Ram Kumar, a local of Murra village.

The commendable work of Raees is being lauded by villagers of not only Murra area but also by neighbouring villages also. “This is a positive development for the village as a whole. It is real work in the direction of bringing both the communities closer,” Naresh of neighbouring Rasoolabad area, said.

By Mathura Lilesvari Devi Dasi

“All the Vaisnavas came together like an assembly of clouds. As the devotees chanted the holy names in great ecstasy, tears fell from their eyes like rain. When the sankirtana resounded, it filled the three worlds. Indeed, no one could hear any sounds or musical instruments other than the sankirtana. Lord Jagannatha was garlanded, dressed with nice garments and adorned with beautiful ornaments. His face was glittering from the rays of sunshine, and the entire atmosphere was fragrant. All the visitors who had come from different countries to Jagannatha Puri, as well as the local devotees, offered their personally cooked food to the Lord. The devotees offered their food everywhere — in front of the car and behind it, on the two sides and within the flower garden. Wherever possible, they made their offering to the Lord, for there were no hard and fast rules” – Sri Caitanya Caritamrta, Madhya Lila Chapter 13.

By the causeless mercy of Srila Prabhupada this auspiciousness is reenacted all over the world. Every Ratha Yatra we are fortunate to experience a glimpse of what Sri Caitanya Mahaprabhu and his associates experienced more than 500 years ago at Jagannatha Puri.

Every year Sri Jagannatha Mandir celebrates its Ratha Yatra on the same day as that of Jagannatha Puri. The Presiding deities Sri Sri Jagannatha Baladeva Subhadra Devi and Sudarshana go on a chariot ride giving mercy to all the residents near the temple and ends the procession in MCA hall which is located in a Chinese predominant area.This year, ratha yatra was attended by more than 1000 devotees and well-wishers who joined forces in making the festival a huge success. Devotees were fortunate to have the association of HH Bhakti Vrajendranandana Swami who graced the festival.

Devotees gathered at Sri Jagannatha Mandir Kuala Lumpur at 4pm. The festival started with delicacies offered to Lord Jagannatha followed by a ceremonious arotik offered to Their Lordships. Devotees brought all kinds of offerings and all gathered were sumptuously fed with the mahaprasad even before the chariot went out to the streets. Such is the mercy of Lord Jagannatha.

Along the path of the rath many residents prepared offerings from their home for Lord Jagannatha. Prasad was also served to the devotees. It is indeed a great honor for the devotees who reside near the temple that Their Lordships visit their home once a year along with the devotees. Needless to say these devotees receive Their Lordships and the devotees in a grand manner. There were fire crackers and braking of 108 coconuts in one of the devotees’ houses to receive
The Lordships.

The resounding kirtan prompted many residents to come out of their homes to take darshan of Lord Jagannatha,thus creating immense fortune for themselves.

Lord Jagannatha was finally brought to the Malaysian Chinese Association (MCA) where more devotees and guests were gathered to receive Their Lordships. HH Bhakti Vrajendranandana delivered a spiritual discourse on the glories of Lord Jagannatha while HG Simheswara Das, Regional Secretary, ISKCON Malaysia and HG Kripa Sindhu Krishna Das, Temple President addressed the congregation with much appreciation of the support given.

To culminate the festival, a huge feast was served to all devotees gathered. Everyone went back home with their hearts filled with Jagannatha Prem and stomachs filled with Jagannatha prasad. After four hours of procession and kirtan finally when Their Lordships went back to the temple from the hall there was a sudden downpour concluding the Yajna. Kuala Lumpur did not have rain for many days and the weather was extremely hot. So this rain was a big relief for everyone and it continued till next day…such was the result of Harinama Yajna and Sri Sri Jagannatha Ratha Yatra.
Click below to see the complete gallery

By Chaitanya Charana Dasa

Everything we experience as aspiring devotees is an opportunity to deepen our devotion to Krishna.

Sometimes devotees meet with fatal accidents, as it happened some time go when an air crash tragically killed eight dedicated members of the ISKCON Mumbai, Chowpatty, devotee congregation. As the community gathered to mourn the loss of their dear fellow devotees, one question arose repeatedly and insistently: “If Krishna is truly the protector of His devotees, then how can we make sense of such a ghastly accident?” This question resonates far beyond any particular event and relates to the overall pattern of Krishna’s interactions with His devotees.

Tragedies like these are, no doubt, emotionally devastating, even for serious aspiring devotees who know that “we are not our material bodies.” The path of bhakti doesn’t ask us to suppress our emotions or reject them as illusory; it urges us to sublimate our emotions by connecting them with Krishna. Radhanatha Swami, the spiritual leader of the Chowpatty devotee community, poignantly expressed this insight with the gentle exhortation: “Let your every tear be a tear of gratitude to Krishna.”

How can we possibly be grateful to Krishna in the face of great tragedy, especially when our fellow devotees are involved? Once we begin practicing devotional service to awaken our love for Krishna, everything that happens in our life is an opportunity to go deeper into that love. For that we should be grateful—even when opportunities come in the form of heartbreaking tragedies—because love for Krishna is indestructible, even by death. Let’s understand this spiritual love better.

The Door Out of the Disaster Movie

All of us long to love and to be loved. Most of us seek love at the material level and thereby unwittingly become participants in a disaster movie.

Disaster movies generally show people caught in some natural calamity, trying heroically to save themselves and others from impending doom. Though disaster movies may be popular, not many of the people who like them would want to find themselves in an actual disaster; there’s no guarantee of a fairy-tale ending. Even fewer are the people who realize that all of us face a real-life disaster that’s unfolding before our eyes. The name of this all-consuming disaster is the relentless approach of death: A hundred percent of the people reading this article will be wiped out a hundred years from today.

Despite this hundred-percent casualty rate, most of us don’t feel that life is like a disaster movie. One reason is that the movie of life unfolds in slow motion, allowing us to forget the direction of its motion if we want to. And we fervently want to. Why? Because the reality of death is inconvenient and unpleasant for us. It ruins our hopes for success and glory in the material realm. So we want to forget it. And forget we do.

But even if we forget it, the disaster movie is real. And we are not spectators. We are actors who dream of being victors but end up being victims.

This is our unfortunate fate as long as we seek love in the material realm. Bhakti shows us a way out of this doomed fate by connecting us with an eternal object for our love: Krishna. This connection doesn’t stop the disaster of death, but enables us to come out of its path. To understand how, we need to review the philosophical fundamentals taught in the Bhagavad-gita.

Resolving Our Essential Dilemma

The Gita (2.11–30) informs us that we as eternal souls can’t even be touched, let alone destroyed, by anything material—even death. The Gita (18.65–66) further reveals how Krishna offers us a standing invitation to a life of eternal love, a life outside the disaster-prone area of material existence. All we need to do is redirect our love towards Him.

When we start redirecting our love devotionally, Krishna expertly starts orchestrating our life and thereby providing us opportunities to increase our love for Him. Frequently, Krishna’s orchestration provides us increased means to practice devotional service. However, the world simultaneously allures us with promises of material pleasure and distracts us from using these devotional opportunities. This underscores our essential dilemma as aspiring devotees practicing spiritual life in material existence: We need to act on both the spiritual and the material levels. At the spiritual level, we try to increase our love for Krishna by remembering Him internally and serving Him externally. At the material level, we act to use the material in service of the spiritual. Nonetheless, the material always has the potential to tempt us and mislead us away from Krishna. Whatever attachments we have to the material are hazardous distractions on our spiritual journey. Throughout our lives we struggle to protect ourselves from these allurements. Krishna helps us in our struggle by periodically showing us the insubstantiality of the material through the distress and disaster that characterize material existence.

Krishna-bhakti may or may not change the way material nature acts, but it definitely changes the way those actions of material nature affect us. So, although material nature may take its normal distressing course and cause tragedies even in the lives of devotees, the effect of such tragedies on devotees is different from that on nondevotees.

For those who have lived in forgetfulness of Him, Krishna as death comes to take away everything; as naked souls they have to go to the next life with nothing but the burden of their karma. For those who have been cultivating devotion, however, Krishna as death takes away whatever may have caused distraction from the treasure of bhakti.

This in fact is the vision with which Vyasadeva consoles Yudhishthira Maharaja, who is grieving the death of his young nephew Abhimanyu in the Kurukshetra war.

In the Mahabharata, Vyasadeva says, “No enjoyment in this world would be able to entice Abhimanyu away from where he has now gone, O King. He shines like a god in a splendid new body. We should grieve for those still living rather than for those who have attained such an end.”

Thus, for devotees death is a transition that takes them from the arena of distraction to the arena beyond distraction or at least an arena closer to Krishna. To our finite material vision it may appear that this transition takes place gracefully for some devotees; they may depart surrounded by other devotees chanting and praying for them. And, to our finite material vision, it may also appear that this transition happens in a dreadful way for other devotees; they may depart in a tragic airplane crash, or in some other shocking way. But our finite material vision doesn’t show us how Krishna is lovingly and expertly doing whatever it takes to clear off the residual distractions of those devotees and enable them to come closer to Him, undistracted.

The Vision of Faith

Of course, all of us have our own individual material distractions to remove, and Krishna knows much better than us the best ways to increase our devotional focus. That’s why—though we may not know why things happen in a particular way, or where exactly someone will go after death—we can be sure about the safety of those who place themselves in Krishna’s hands, for His are the safest of all hands. So we can be assured in our faith that Krishna has guided, even escorted, our departed devotee-friends to a level where they can focus primarily, or even exclusively, on their greatest treasure of devotion.

Srila Prabhupada urges us to adopt this vision of faith in his purport to Srimad-Bhagavatam 3.16.37, after discussing how throughout history various exalted devotees have severely suffered: “Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhagavatam’s conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuntha planets.”

It is natural that we agonize over the sudden loss of the company of our fellow devotees, and it is natural that we shed tears of sorrow. At the same time, death reminds us that we have been gifted with a treasure that survives, even trumps, death and that we need to urgently enrich our hearts with that treasure before it is too late. We feel grateful to Krishna for having given us that treasure, for having connected us with devotees who by their living, and especially by their leaving, have increased our appreciation of the value of that treasure.

Thus the sudden death of our fellow devotees causes us to shed tears of both sorrow and gratitude: sorrow because death has ended our connection with them in this world, and gratitude because Krishna has given us the opportunity to connect with Him and His family of loving devotees at a level that death can never bring to an end.