By Atma Tattva Das,

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

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

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

By Swasti Devi Dasi  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE RESULTS OF A LEADERLESS SOCIETY.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WHAT THE KING IS MEANT TO BE

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

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

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

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

HOW A KING SHOULD GUIDE SOCIETY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SOME OF THE SYMPTOMS OF RAJARAMA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFERENCES

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

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

From Back to Godhead

At the same time, many of us have experienced being in a location free from artificial light – say on top of a mountain or in the desert. Gazing up at the night sky and seeing the vast array of stars and planets, we feel how they are both very close and yet very far away. To a reflective person, the sense of our place in the universe becomes dwarfed. Take one of the many virtual excursions offered on-line from our location on earth out to the Milky Way. Perhaps we are not as significant as we think we are.

Let us imagine Christopher Columbus Ant. He is sent out of his colony to explore new worlds. Suppose that in the course of his expedition he crawls over me – up my arm, across my ear, navigating his way through the hairs on my head, back down my other arm to terra firma. He will report to his queen: “I have discovered vast lands, canyons, forests – all uninhabited.”

He is crawling on me, and yet, due to his limited perception, to him I don’t even exist as a person. It is worth considering that our scope of perception and experience may also have limits like those of our ant explorer.

Einstein postulated that we live in a multidimensional universe. Let’s go with that concept for a moment. Suppose you and I agree to meet downtown at the corner of Fifth and Main at 10 a.m. tomorrow. To be quite certain, we agree to meet on the northwest corner of the intersection. Being a responsible person, you arrive at the designated spot by 9:45 a.m. You wait until 10:30 a.m. without seeing me. Having other obligations, you have to leave. We meet the next day and I ask you, “Where were you? I was there from 9:30 a.m. until 10:30 a.m., but no sign of you.” You assure me that you were also there at the right time, right day, and right location. How is it possible that we missed each other?

Add a building at that northwest corner. In two dimensions, length and breadth, we were in the exact same place, but if you add the third dimension of height – say you were on the ground floor and I was on the fifth floor – and lo and behold, we don’t see each other. In one sense we were in two different worlds.

According to the Vedas, we do in fact live in a multidimensional universe. The Vedic yogis and mystics have access to dimensions beyond our level of perception. Thus, what cannot be measured or experienced by the layman is commonplace for them.

As you sit in a room reading this article, there are unseen realities all around you. Turn on a radio and you can experience a ball game. Open up your computer and you can explore faraway worlds. Have a police scanner with you and you can visit a crime scene. There are many worlds hovering around us at all times, which we can perceive only if we have the means to access them. Those who know the science and have the right devices can easily access these unseen realities. In the same way, the Vedas present higher dimensions and descriptions of them.

We do not hide from the fact that Vaishnava theists describe an amazing universe. But the other side of the equation is the fact that the materialists have their own set of amazing stories. Thus, the question is not whether or not to believe in amazing stories; the question is which set of amazing stories to believe – the Vaishnava theists’ or the materialists’?

No Free Lunch

The Vaishnava theists accept that Krishna is the cause of all causes, the source of all existence. The materialists ask us to believe that existence is “the original free lunch,” that everything arose spontaneously from a single point, or “singularity.”

“The most common belief is that all the laws of nature were completely fixed at the moment of the Big Bang. Modern science is based on the principle ‘Give us one free miracle and we’ll explain the rest.’ The one free miracle is the appearance of all the matter and energy in the universe and all the laws that govern it from nothing, in a single instant.” (Rupert Sheldrake, TED talk, January 13, 2013)

The Vaishnavas have confidence in intelligent design. The materialists ask us to believe that everything in our complex and interdependent universe is driven only by random chance.

The materialists ask us to accept “dark matter,” the 84% of the total mass in the universe that is missing or beyond our perception. Dark matter is a “fudge factor,” a speculative concept added into cosmological models because without it, according to current theories, the cosmos would either spin out to oblivion or implode. It is like adding an imaginary number to make your checkbook balance. We are asked to accept the concept of “dark matter,” though your bank would certainly not accept payment in “dark dollars.” Try telling your bank, “Don’t worry, the money I owe is actually there. You just can’t see it.”

Unconscious Computers

The Vaishnavas present that consciousness is due to the presence of the soul. The materialists ask us to believe that consciousness is only a brain function. They present that in due course computers will become conscious – we can hope that they may keep humans around as pets.

The idea is that one day computers will become sophisticated enough to have that existential “aha moment” – there will eventually come a point where a computer is conscious – feeling emotion and having a sense of self.

But let’s consider this idea for a moment. Look at a pocket translator. You can type in a phrase in English and get the Chinese translation. Is there a tiny Chinese/English speaker inside the pocket translator? Of course not. All that is inside are circuits firing pluses and minuses. These in turn are used for computer code of zeros and ones. By careful design (not by chance, it is worth noting) that carefully-crafted code will provide the Chinese translation.

Now let’s take a stadium full of 100,000 people. In theory, you could work that crowd like the circuits in our pocket translator. You could draw up a set of rules that dictate if person A receives a “1” from person B, then person A gives a “0” to person C. When person C receives a “0” from person B, then person C should give a “1” to person D. In this way, extending a written set of code throughout the stadium, you would have your living computer. In theory, you could submit your English phrase at one goalpost and receive your Chinese translation at the other goalpost, at the far end of the field.

Here’s our question: Did any of our stadium attendees learn a word of Chinese? Did any of them even know that they were translating Chinese? Rather, the level of perception, the level of consciousness, was simply the shuffling of zeros and ones. Why, therefore, is it believed that if we design a sophisticated enough computer it will one day become conscious, feel emotion, and have a sense of self? Instead, no matter how complex a code is written, it will still be only the routing of pluses and minuses, the shuffling of ones and zeros. There will be no creation of consciousness, just as no one became conscious of a single word of Chinese in our stadium.

On Shaky Ground

Existence from nothing, an intricately-balanced universe happening by chance, dark matter, consciousness as merely a brain function – the list of amazing stories we are asked to believe goes on and on. Once again, both the Vaishnava theists and the materialists each present their own set of amazing stories. The choice is not whether or not to believe amazing stories. Rather, the choice is which set of amazing stories to believe – which side of the scale is more logically balanced?

We often encounter a condescending tone from the materialists, steeped as they are in faith in the power of research based on sense perception. Let me offer a few examples that should invoke caution regarding this conviction. Maybe the materialists are not on as solid ground as they present to the public.

• “Microwave oven baffled astronomers for 17 years” / At Parkes Observatory in Australia, their world-renowned radio telescope was picking up strange signals thought to be generated from the outer limits of space. Peer-reviewed papers were published in respected science journals speculating as to the cosmic cause. Turns out that the source was the microwave oven in the staff cafeteria. “If you set it to heat and pulled the door open a little early, it sent a burst of energy that was read by our telescope,” said Simon Johnson, head of astrophysics at the scientific research agency CSIRO. (Wired UK, May 5, 2015)

• “A crisis in physics? If supersymmetry does not pan out, scientists will need a new way to explain the universe.” / From the cover of the May 2014 issue of the magazine Scientific American. They will need a new way to explain the universe? But the glitzy computer animations in National Geographic, Nova, etc. present to the public that they have the cornerstone questions about the universe all nailed down.

• “The replication crisis” / “Scientists have found that the results of many scientific studies are difficult or impossible to replicate on subsequent investigation, either by independent researchers or the original researchers themselves. The world of science is in the middle of unprecedented soul-searching at present. The credibility of science rests on the widespread assumption that the results are replicable and that high standards are maintained by anonymous peer review. These pillars are crumbling.” From Naturemagazine, September 1, 2015.

• “Stephen Hawking changes his mind on black holes” / “The world-famous author of A Brief History of Time said he and other scientists had gotten it wrong. In doing so he lost one of the most famous bets in recent scientific history.” (BBC, July 16, 2004)

Sufficient to say that if we are honest, we must concede that we are limited. People often say, “As far as I can see . . .” That is the point – how far can we actually see? Some will counter, “But we have electron microscopes, the Hubble telescope, and the Large Hadron Collider [the most powerful atom smasher].” Try as we might to extend the process of perception by sophisticated instruments, the principle remains the same: our senses and the machines created by them are limited and fallible. We are using our imperfect senses, extended by imperfect machines, to try to find perfection. However, imperfection times imperfection still equals imperfection.

We often hear this challenge: “By continued exploration we are building on our current base of knowledge. Over time we will unlock all the secrets of the universe.” In 1912 the world’s record for pole vaulting was 13′ 2¼”. By improved equipment and training, the record now stands at 20′ 2½”. But will anyone ever be able to pole vault to the moon? In other words, improvement over time is to be expected, but only within a certain range. The same is true of exploratory science using our limited and fallible senses and intellect. Such knowledge will grow, but only within a certain range, only up to a finite degree.

Two Paths to Knowledge

The Vedas outline two processes for gathering knowledge. One is known as aroha-pantha, or “the ascending method,” while the other is known as avaroha-pantha, or “the descending method.” The ascending process is the method of empiric research and speculation. The descending process is the process of accepting revealed knowledge coming down to us via the Vedic scriptures and sages.

The essential question is “How can the finite understand that which is infinite?” Suppose you are sitting eight feet from me. Suppose some mischievous person has put glue on my seat and now I cannot leave my chair. Due to my moored position, I can only stretch my arm out to three feet. Can I shake your hand? By my own efforts, the answer is “no.” But what if you take the initiative and come to me? Then our shaking hands is easily accomplished. The point is that the finite is not be able to reach the infinite by personal endeavor, but if the infinite comes to us, then only does it become possible for us to understand the infinite. The only viable process for understanding the Absolute is revelatory – if the Absolute chooses to reach out to us.

Conclusion

The Vaishnavas are not anti-science. After all, I am writing this article on a computer. I have a pacemaker to keep my heart ticking. We recognize and appreciate the achievements of modern research. The problem comes when our scientist friends go beyond the scope of their actual knowledge and falsely claim to have disproved the Vedic version of reality.

The Vaishnavas honestly recognize humankind’s inherent limitations. We understand that it is impossible to “take the kingdom of God by storm.” Rather, the Vaishnavas astutely practice the Vedic process of realizing truth by descending revelation.

As it has since time immemorial, the Vedic process continues to deliver on its promise: to award sublime knowledge and pure love of God to its serious practitioners.

“To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” (Bhagavad–gita 10.10)

HH Krishna Kshetra Swami gave a conference at China Medical University in Taichung, Taiwan, where he was invited to speak on Yoga and Psychological Stress Relief. In the talk, he discusses how the ancient Indian yoga tradition understands the problem of stress and the importance of preparing the mind through practices such as meditation and mantra chanting. Drawing on traditional sources including the Yoga Sutra, Bhagavad Gita, and Atharva Veda, he explains how yoga is meant to calm the mind and connect the individual with a deeper level of consciousness. The lecture also refers to the relationship between yoga and Ayurveda and includes a short demonstration of mantra chanting.

Source: https://www.dandavats.com/?p=117555

Our Rishikesh Kirtan Fest was created to give people a genuine taste of the spiritual world. With the chanting of the holy names at the very heart of the event a deep spiritual atmosphere has been resonating for over a month now, both in the streets of Rishikesh and within the kirtan hall of our large ashram.
Each evening concludes with the distribution of a sumptuous vegetarian feast and together these elements have proven to be a most effective formula for awakening Krsna consciousness in the hearts of the people.
May Srila Prabhupada be pleased with our humble efforts!

Source: https://www.dandavats.com/?p=117548

By Kulavati Krishnapriya Devi Dasi, 

The Bhaktivedanta Research Centre (BRC), in collaboration with Dev Publishers, will release the South Asian edition of A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupāda by His Holiness Tamal Krishna Goswami, edited with Introduction and Conclusion by Dr. Graham M. Schweig (Garuda Das), PhD.

This publication will mark a significant moment not only for devotees and scholars of Gauḍīya Vaiṣṇavism but also for ISKCON as a whole. It reflects the ongoing fulfilment of a vision that Śrīla Prabhupāda held from the very beginning of his mission.

Read more: https://iskconnews.org/brc-to-release-south-asian-edition-of-a-living-theology-of-krishna-bhakti/

His Grace Vasuttama Dasa, a devoted disciple of A. C. Bhaktivedanta Swami Prabhupada, departed from this world on March 8, 2026, at ISKCON Radhadesh. Earlier that day, after attending the joyful Holi feast at the temple community, he went to rest in his room and peacefully left his body. Devotees remember him as a gentle and deeply sincere soul who constantly spoke of Srila Prabhupada with heartfelt gratitude, reverence, and love.

Over many years of service at Radhadesh, Vasuttama Dasa contributed in numerous meaningful ways. One of his most lasting initiatives was establishing the temple’s guided tour program, which today welcomes approximately 30,000 visitors annually, allowing thousands of guests to discover the spiritual culture, history, and beauty of ISKCON Radhadesh. Through this outreach effort, countless visitors were introduced to Krishna consciousness and the community’s devotional heritage.

Vasuttama Dasa also rendered dedicated service in temple restoration, book distribution, and artistic contributions. Professionally trained as a trompe-l’œil painter,* he used his artistic gifts to enhance the temple environment, including painting decorative elements in the temple’s reception hall where guests are welcomed. His artwork captured the beauty of the Radhadesh surroundings, including detailed depictions of birds such as swallows and pigeons often seen around the castle towers. These paintings remain a lasting part of the temple’s atmosphere and devotional aesthetic.

Read more: https://iskconnews.org/remembering-his-grace-vasuttama-dasa/

Sri Yudhisthira Maharaja said, "Oh Supreme Lord, I have heard from You the explanation of Amalaki Ekadasi which occurs during the light fortnight of the month of Phalguna (February–March), and now I wish to hear about the Ekadasi that occurs during the dark fortnight of the month of Chaitra (March–April). What is its name, Oh Lord, and what results can one attain by observing it?"

The Supreme Personality of Godhead, Lord Sri Krishna, replied, "O best of kings, for the benefit of everyone I shall gladly describe to you the glories of this Ekadasi, which is known as Papamochani. The history of this Ekadasi was once narrated to the Emperor Mandhata by Lomasa Rishi.

King Mandhata addressed the Rishi, 'Oh great sage, for the benefit of all people, please tell me the name of the Ekadasi that occurs during the dark fortnight of the month of Chaitra, and please explain the process for observing it. Also, please describe the benefits one gains by observing this Ekadasi.'

"Lomasa Rishi replied, 'The Ekadasi that occurs during the dark part of the month of Chaitra is named Papamochani Ekadasi. For the faithful devotee it removes the influences of ghosts and demons. Oh lion among men, this Ekadasi also awards the eight perfections of life, fulfills all kinds of desires, purifies one's life of all sinful reactions, and makes a person perfectly virtuous.

"'Now please listen to a historical account concerning this Ekadasi and Chitraratha, the chief of the Gandharvas (heavenly musicians). During the spring season, in the company of heavenly dancing girls, Chitraratha once came upon a beautiful forest bursting forth with a great variety of flowers. There he and the girls joined the Gandharvas and many Kinnaras, along with Lord Indra himself, the king of heaven, who was enjoying a visit there. Everyone felt that there was no better garden than this forest. Many sages were also present, performing their austerities and penances. The demigods particularly enjoyed visiting this celestial garden during the months of Chaitra and Vaisakha (April–May).

"'A great sage named Medhavi resided in that forest, and the very attractive dancing girls would always attempt to seduce him. One famous girl in particular, Manjughosha, contrived many ways to allure the exalted Muni, but out of great respect for the sage and fear of his power, which he had attained after years and years of ascetics, she would not come very close to him. At a spot two miles from the sage, she pitched a tent and began singing very sweetly as she played a tamboura. Cupid himself became excited when he saw and heard her perform so nicely and smelled the fragrance of her sandal-paste unguent. He remembered his own unfortunate experience with Lord Shiva and decided to take revenge by seducing Medhavi. (see footnote 1)

"'Using the eyebrows of Manjughosha as a bow, her glances as a bowstring, her eyes as arrows, and her breasts as a target, Cupid approached Medhavi in order to tempt him to break his trance and his vows. In other words, Cupid engaged Manjughosha as his assistant, and when she looked at that powerful and attractive young sage, she also became agitated by lust. Seeing that he was highly intelligent and learned, wearing a clean white brahmana's thread draped across his shoulder, holding a sannyasi's staff, and sitting handsomely in the ashrama of Chyavana Rishi, Manjughosha came before him.

"'She began to sing seductively, and the small bells of her belt and around her ankles, together with the bangles on her wrists, produced a delightful musical symphony. The sage Medhavi was enchanted. He understood that this beautiful young woman desired union with him, and at that instant Cupid increased his attraction for Manjughosha by releasing his powerful weapons of taste, touch, sight, smell, and sound.

"Slowly Manjughosha approached Medhavi, her bodily movements and sweet glances attracting him. She gracefully put her tamboura down and embraced the sage with her two arms, just as a creeper winds itself around a strong tree. Captivated, Medhavi gave up his meditation and decided to sport with her, and instantly his purity of heart and mind abandoned him. Forgetting even the difference between night and day, he went away with her to sport for a long, long time. (see footnote 2)

"'Seeing that the young yogi's sanctity had become seriously eroded, Manjughosha decided to abandon him and return home. She said, "O great one, please permit me to return home."

"'Medhavi replied, "But you have only just arrived, O beautiful one. Please stay with me at least until tomorrow."

"'Fearful of the sage's yogic power, Manjughosha stayed with Medhavi for precisely fifty-seven years, nine months, and three days, but to Medhavi all this time seemed like a moment. Again she asked him, "Please permit me to leave."

"'Medhavi replied, "O dear one, listen to me. Stay with me for one more night, and then you may leave tomorrow morning. Just stay with me until I have performed my morning duties and chanted the sacred Gayatri mantra. Please wait until then."

"Manjughosha was still fearful of the sage's great yogic power, but she forced a smile and said, "How long will it take you to finish your morning hymns and rituals? Please be merciful and think of all the time you have already spent with me."

"The sage reflected on the years he had been with Manjughosha and then said with great astonishment, "Why, I have spent more than fifty-seven years with you!" His eyes turned red and began to emanate sparks. He now regarded Manjughosha as death personified and the destroyer of his spiritual life. "You rascal woman! You have turned all the hard-earned results of my austerities to ashes! Trembling with anger, he cursed Manjughosha, "Oh sinful one, Oh hard-hearted, degraded one! You know only sin! May all terrible fortune be yours! Oh rascal woman, I curse you to become an evil hobgoblin — pishacha!"

"'Cursed by the sage Medhavi, the beautiful Manjughosha humbly beseeched him, "Oh best of the brahmanas, please be merciful to me and revoke your curse! Oh great one, it is said that association with pure devotees gives immediate results, but their curses take effect only after seven days. I have been with you for fifty-seven years, Oh master, so please be kind to me!"

"'Medhavi Muni replied, "Oh gentle lady, what can I possibly do? You have destroyed all my austerities. But even though you have done this sinful deed, I shall tell you a way you can be released from my wrath. In the dark fortnight of the month of Chaitra there is an all-auspicious Ekadasi that removes all one's sins. Its name is Papamochani, Oh beautiful one, and whoever fasts on this sacred day becomes completely freed from having to take birth in any kind of devilish form."

"'With these words, the sage left at once for his father's ashrama. Seeing him enter the hermitage, Chyavana Muni said, "Oh son, by acting unlawfully you have squandered the wealth of your penances and austerities."

"Medhavi replied, "Oh Father, kindly reveal what atonement I must perform to remove the obnoxious sin I have incurred by privately associating with the dancing girl Manjughosha."

"Chyavana Muni answered, "Dear son, you must fast on Papamochani Ekadasi, which occurs during the dark fortnight of the month of Chaitra. It eradicates all sins, no matter how grievous they may be."

"Medhavi followed his father's advice and fasted on Papamochani Ekadasi. Thus all his sins were destroyed, and he again became filled with excellent merit. Similarly, Manjughosha observed the same fast and became free of the hobgoblin curse. Ascending once again to the heavenly spheres, she too returned to her former position."

Lomasha Rishi continued, "Thus, Oh king, the great benefit of fasting on Papamochani Ekadasi is that whoever does so with faith and devotion will have all his sins completely destroyed."

Sri Krishna concluded, "Oh King Yudhishthira, whoever reads or hears about Papamochani Ekadasi obtains the very same merit he would get if he donated a thousand cows in charity, and he also nullifies the sinful reactions he may have incurred by killing a brahmana, killing an embryo through abortion, drinking liquor, or having sex with his guru's wife. Such is the incalculable benefit of properly observing this holy day of Papamochani Ekadasi, which is so dear to Me and so meritorious."

Thus ends the narration of the glories of Chaitra-Krishna Ekadasi, or Papamochani Ekadasi, from the Bhavishya-uttara Purana.

Footnotes

After Lord Shiva lost his dear wife Sati at the sacrificial arena of Prajapati Daksha, Shiva destroyed the entire arena. Then he brought his father-in-law Daksha back to life by giving him the head of a goat, and finally he sat down to meditate for sixty thousand years. Lord Brahma, however, arranged for Kamadeva (Cupid) to come and break Shiva's meditation. Using his arrows of sound, taste, touch, sight, and smell, Cupid attacked Shiva, who at last awoke from his trance. He was so angry at being disturbed that he instantly burned Cupid to ashes with a glance from his third eye. Back to the story.

Female association is so powerful that a man forgets his time, energy, possessions, and even his own identity. As it is said in the Niti-shastra, striya charitram purushasya bhagyam daivo vijanati kuto manushyah: "Even the demigods cannot predict the behavior of a woman. Nor can they understand the fortune of a man or how it will determine his destiny." According to Yajnavalkya Muni, "A (celibate) person who desires spiritual life should give up all association with women, including thinking of them, seeing them, talking with them in a secluded place, taking service from them, or having sexual intercourse with them." Back to the story.

Source: https://www.mayapur.com/en/blog/fasting-papamochani-ekadasi-15th-march-2026

The North America Vaishnavi Ministry is participating in the United Nations (UN) Commission on the Status of Women (CSW70), from March 9–20 at UN Headquarters in New York City.  In-person participants include Govind Priya Devi Dasi, Syama Mohini Devi Dasi, and Ila Hatwal. 

In addition to attending the international gathering, the representatives will also speak at a parallel event hosted through the NGO/CSW (Non-Governmental Organization/Commission on the Status of Women) Forum, contributing a faith-based perspective to global discussions on women’s wellbeing and empowerment.

The Commission on the Status of Women is the principal global intergovernmental body dedicated to advancing gender equality and the empowerment of women. Each year, representatives of member states, UN agencies, and civil society organizations from around the world convene to review progress, share best practices, and help shape policies that impact the lives of women and girls globally.

For the Vaishnavi Ministry, participation in CSW70 offers an opportunity to represent devotional values in an international forum. The gathering provides a platform to contribute spiritual perspectives to conversations on women’s dignity, safety, leadership, and empowerment, while also fostering partnerships with NGOs, policymakers, and global leaders working toward similar goals. Participation also allows the Ministry to learn from global research and policy frameworks that can strengthen its initiatives in education, protection, and leadership development within the devotional community.

Read more: https://iskconnews.org/north-america-vaishnavi-ministry-participating-in-un-commission-on-the-status-of-women/

The ISKCON Environmental Initiative (IEI) is encouraging devotees and communities worldwide to deepen their commitment to sustainable living by sharing new resources focused on children and community well-being. Rooted in the teachings of Srila Prabhupada, the initiative promotes values such as simplicity, gratitude, and responsible stewardship of Krishna’s creation. As environmental concerns continue to grow globally, the initiative aims to help temples and congregations adopt practices that reflect compassion for all living beings while integrating ecological awareness into devotional life. Readers can explore the resources and learn more about the initiative through links provided below.

According to Kamala Priya Devi Dasi, the IEI representative for Europe, the initiative emphasizes practical steps that communities can adopt in everyday temple life. These include reducing waste, encouraging mindful consumption, and incorporating environmentally conscious practices into festivals and community events. By cultivating a culture of ecological responsibility, the initiative seeks to align spiritual values with practical action, positioning ISKCON as a leading voice in faith-based environmental stewardship.

A central focus of the initiative is engaging children, who organizers describe as “the heart of our future community.” Through hands-on activities such as gardening, recycling projects, nature walks, and other service-based environmental programs, children can develop lasting habits of respect for nature and gratitude for Krishna’s gifts. Such activities not only nurture creativity and curiosity but also help strengthen children’s connection to Krishna consciousness by allowing them to experience Krishna’s presence in nature.

Read more: https://iskconnews.org/iskcon-environmental-initiative-shares-family-and-community-resources/

By Sitalatma Das

Part of our ISKCON folklore is a story of early devotees wondering who were those māyāvādīs Śrīla Prabhupāda always rallied against – because no one knew any particular māyāvādī at the time, and then it hit them – they (we) are the māyāvādīs! Not by our professed ideology but by our attitudes and by the quality of our relationships, which were often very impersonal in nature. A lot of Bhāgavatam classes were spent on uncovering impersonalism in our lives afterwards. Otherwise a question arises – why would Śrīla Prabhupāda travel to the western countries to fight māyāvāda? All the māyāvādīs were back in India, poisoning Indian society from within, why go fight them in the West? Or we can equate “nirviśeṣa śūnyavādi” with western atheism but Srila Prabhupāda attacked atheism separately from attacking impersonalism. Or we can say that nirviśeṣa, śūnyavādi, and pālscātya deśa are three different, not necessary overlapping categories. There are so many ways we can understand Śrīla Prabhupāda’s praṇāma mantras. I want to offer another explanation of this mantra and demonstrate its ultimate consistency and truthfulness.

Cardinal directions, like the west, in Vedic science are deeply meaningful but that meaning is not directly obvious. Thankfully, in the 4th Canto of Śrīmad Bhāgavatam Nārada Muni tells a parable of King Purañjana mentioning how different bodily gates lead out in different directions. Similarly, Lord Caitanya told Sanātana Goswāmī a parable of an astrologer giving advice in which direction one must dig for which treasure (CC. Madhya 20). In the purports Śrīla Prabhupāda gives us enough clues to understand these Vedic directions. East is where the knowledge is (or treasure in Lord Caitanya’s parable) while West is the direction of impersonalism. South is for karma and North is for mystic yoga. We can treat Vedic culture as gradually evolving in a part of the already existing natural world and then dismiss everything as geographic coincidences, but as students of Śrīmad Bhāgavatam we’d better see the universe as manifesting **from** different grades of Vedic knowledge, planet by planet and continent by continent, beginning with Lord Brahmā’s efforts.

What makes western civilization remarkable is its success in science, success in providing a broad range of scientific theories to explain almost all observable phenomena and provide the society with benefits derived from that knowledge. In this sense science has become a shelter for modern civilization and has fully supplanted religion as the foundation of western society – it dictates morals, guides economics, and supplies daily necessities and all kinds of pleasures as well. It has fully become “dharma” in the sense of “that which sustains”. And it is not coincidental that western science is impersonal at its very core – as Vedic science predicts above – West and whatever grows in that direction is a place of impersonalism. Today this impersonal science strives to erase all traces of subjectivity (meaning personalism), and it seeks universal laws which apply in every context regardless of one’s personal perspective. All pre-western descriptions of nature were personalistic – everything in nature had souls, even trees, mountains and rivers. There were deities everywhere and they all needed to be propitiated through personal service and sacrifices. Historically, it was Christianity first that fought against this “paganism”, but then science put a solid, rational foundation under this drive and made all manifestations of personal subjectivity illegal.

By seeking universal laws which apply everywhere equally western science cemented itself as deeply impersonal because in the world governed by gods and spirits they all had their domains where they enforced their rules and so all laws were local. There was no universality before western science. Typically, a man can walk up to any mountain but no one can walk up to Lord Śiva’s Kailāsa where men are not allowed, for example. For his own mountain Lord Śiva has his own laws. The laws of nature for Rakṣas and Yakṣas are different from laws for humans – they can fly, change their appearance at will, and do all kinds of magic, but we cannot. Western science declares this impossible because all true laws must be universal and no personal domain can be an exception. Personal laws and personal domains are simply not allowed in western understanding of nature.

In this way western science is a consistent and determined implementation of impersonal view of the world devoid of God, and so is the entire western civilization that is built upon it. It is nirviśeṣa and pāścātya – impersonalist and western, just as praṇāma mantra says.

What it means for us is that we should be cognizant of this underlying impersonalism and learn to notice it in our own worldviews. We all subconsciously embrace existence of “objective reality”, for example, without giving much thought to what this “objectivity” really means in Vedic science. Reality does look objective to us, but we can also say that as humans we are part of the same domain and so we can only share our subjective experiences within that common domain. Agreeing with each other doesn’t make our observations objective and observed similarities do not make our reality truly objective either, it just means that our personal perspectives are not that different from one another. Someone higher up the chain, like Manu, can change these perspectives for the entire humanity for thousands and millions of generations at once and so they will all agree on something different from what we agree upon now. And what to speak of Kṛṣṇa, who doesn’t play by the same rules at all. And then Bhāgavatam and Mahābhārata are full of descriptions of beings who do not live by our laws and so they experience the world in very different ways. In science these contradictory experiences are dismissed as mythology because objective reality is one and what is impossible for us should be impossible anywhere and for anyone. Even as devotees we don’t know yet how to properly deal with all these divergent personal realities. We have the same sādhana rules for all, for example, and we shudder at the thought that some devotees might progress by not attending maṇgala arati. We’d rather standardize everything we possibly can, which is the opposite of personalism, So, imposing same sādhana on everyone is impersonalism, but at the same time we realize that this standardization is absolutely required for the society to function. How to reconcile? How much impersonalism is permissible or necessary? Why? Should everything be open to personal views and interpretations or must be there ground rules for all? This requires a lot of consideration and deep understanding of hierarchies and our places on the tree of the universe and even on the tree of Śrīla Prabhupāda’s followers.

There’s yet another, deeper meaning to Vedic directions and it stems from the very duality of this world where what is indicated by “this” is not what is indicated by “that”, and so “this” and “that” cannot point to the same thing. When Lord Caitanya, unconstrained by this duality, tried to express Absolute Truth terms of this world He simply called it “acintya”. We have no reference here for the logic where “this” and “that” are one and the same and yet also different. We cannot understand it on the basis of our observations because difference between objects is fundamental to our perceptions and all our experiences. If something is white it can’t be black, for example, and there’s no logic that can argue that white is in black and black is in white. Even when we look at Chinese Yin-Yang symbol we see a circle of black in the white area, not that there’s literally black in white. In any case, the point is that to know something here we also need to know what it is not, know how “this” is not “that”, ie we need to know that crows are not white, for example – that’s one trait by which we can tell them from other birds. Similarly, every object here has a use and to know what it’s for we also need to know how not to use it, and this is how directions are manifested from two pairs of opposites – from what things are and what they aren’t, and from how they can and cannot be used.

Proper definition of an object (or concept, or any idea), means first gaining knowledge of what it is, which is “East”. Proper use of the object manifests South. In the earlier mentioned scheme South was for performing karmic activities, which is what “proper use” means, too. Opposite the East is the knowledge of what the object is not, and opposite of South is the knowledge of how not to use it. Mystic yoga is about refraining from karmic activities and so designating North as the land of yoga is appropriate. Designating West as a direction where we say what things are not – neti-neti – is a signature of impersonalism, too. So the two schemes perfectly overlap here. Ideally, we take knowledge (“East”), examine it, and start peeling away false assumptions about it. In this way we refine our understanding of the idea and so “West” is necessary for complete knowledge, as well as “South” (proper use) and “North” (misuse). In this way we must complete the circle to attain full understanding, and this is where Śrīla Prabhupada’s arrival in the West makes perfect sense as well.

I think it’s obvious that development of western civilization is also a story of negations. They (we – I’m also a child of western thought) negated everything, starting maybe from rising against authority of the Pope, then we went against Biblical descriptions of the world altogether, then we fought to overthrow superstitions and dogmas, then we fought to overthrow kings and empires – our whole history is an endless fight against authorities. We always have something to negate. Whatever idea or concept comes to establish itself, in no time we find faults with it. In this way we, as westerners, are eternal revolutionaries. Even as devotees when we went to India people there immediately noticed that we were very eager to dismiss things and traditions that they held sacred. It’s in our western blood – we find impurities everywhere and we purge them. This approach was very unusual for the Indians of the “South” where they are more concerned with how people can derive benefits from whatever idea they come across rather than dismiss anything completely. Naturally, in their “southern” religion of Hinduism everything goes and everything has a place and value for someone and nothing is rejected altogether.

Another example of such nihilistic “westerness” is the life of a brāhmaṇa from the first chapter of the second part of Bṛhad Bhāgavatāmṛta. Somehow his family got a new idea of a good life and moved from Mathura to Assam in the East (direction of new values). He grew up there but lost his brahminical qualities. Then, in his dream, his worshipable deity gave him a mantra and by chanting it his heart gradually became purified. Under the influence of the mantra he lost interest in his old life and, appropriately, moved west. He first arrived at Ganga Sagara where he found people busy practicing karma kanda rituals. He was very impressed by their knowledge and organization. Everything looked very developed there, and so he tried to become like them, but under the influence of the mantra he still wasn’t satisfied so he moved farther west. He arrived in Varanasi and became fascinated by renunciates seeking liberation there. Still dissatisfied, he moved farther west to Prayag where he found people worshiping Lord Viṣṇu. The deity of Lord Mādhava, presiding over Prayāg-tīrtha, closely resembled the deity of brāhmaṇa’s mantra, but still He didn’t bring him satisfaction and the Lord Mādhava directed the brāhmaṇa farther west to Mathura. Maybe it’s a coincidence but it’s an uncanny one – constant dissatisfaction with the state of things constantly pushed him in a western direction. When he returned to Mathura, the original point of his journey, he met Gopa Kumāra who elevated his life and his spiritual practice to a qualitatively new level, thus completing the circle.

Śrīla Prabhupāda’s vision of a perfect candidate for receiving Krishna Consciousness was very simple: “Krsna consciousness is for those who have come to detest this material world.” (“Topmost Yoga System” Ch 3). That’s why his message was very welcome in the hippie communities in the US who, at the time, had come to the point of detesting prevailing materialistic culture. And yet it was simultaneously lost on those who went “North” and dedicated their lives to destructive practices of “sex, drugs, and rock-n-roll” which sprang from this defiance. Some of these people were reformed by Śrīla Prabhupāda but many could not be saved. His message also didn’t penetrate the ranks of those Americans who firmly believed in their way of life and didn’t see the need for any changes – the ideological “southerners”.

There is another point to the Vedic science of directions – it’s not just a circle but more of a spiral with high and low points on it, too. If East is a high starting point of knowledge (or sattva) then South is a descend into rajas, and West is tamas. If there’s any hope of saving the situation then the West is also a breaking point from where one can continue to a level down and accept outcomes of “sex, drugs, and rock-n-roll” as the new platform of lower grade East/sattva/knowledge for the next cycle, or western nihilism can give rise to uplifting practices which will elevate us to a platform of higher knowledge (which, in time, we will try to corrupt again). This is what Śrīla Prabhupāda did for his western disciples – he gave them knowledge and practices which appeared to the general society as opposites of their ideas of truth and karmic pursuits, but these practices were undoubtedly uplifting whereas those who didn’t take Prabhupada’s offer slid down into hellish outcomes of drug addiction.

As much as we glorify Śrīla Prabhupāda as a jagat-guru we have to also acknowledge the fact that it was the nihilistic west that was the most fertile soil for his preaching while karma admiring Indians didn’t see any value in it until we brought money and built very impressive temples there. We can also acknowledge the fact that Śrīla Prabhupāda didn’t leave us a lot of detailed information about what to do with our lives after he saved us. He wanted to institute varṇāśrama, true, but he also gave up on the idea of managing our marriages, seeing us as hopeless and unable to follow simple vows which felt natural to him. Without guidance, managing the Northern leg of our journey leading to the happy and prosperous self-sustaining society of the new “East” where we can raise a new, higher grade of vaiṣṇavas had become problematic and our devotees learned the skill on the fly. One example could be our struggle with gurukulas and government demands for state controlled curriculum, or establishing self-sustained farm communities. I think we all can acknowledge that today’s ISKCON doesn’t look exactly like it was dreamed of in the 70s. In other words, if we choose Śrīla Prabhupāda’s main accomplishments for his praṇāma mantras then we probably have to leave out establishment of daivi-varṇāśrama (new East) and the detailed science of material happiness and prosperity associated with karma yoga of the Vedic South.

Another troublesome legacy of our modern education is that we look on maps and directions from the top, with the map lying on the table in front of us, but in Vedic science this top-down perspective on the world might not even exist. When devotees brought newly published volume of the Third Canto of Śrīmad Bhagavatam to Śrīla Prabhupāda he admired everything about it until he saw the back cover which displayed “from above” view of Lord Brahma on a lotus flower, and Lord Viṣṇu farther below. This is impossible – no one can observe Lord Viṣṇu from above, such position doesn’t exist. “Helicopter view”, Prabhupada called it. We can easily imagine it, though it’s not real, and we assume it’s always there by itself and we can place the Lord within it . Such understanding of the world is very very close to māyāvāda. In Vedic science, on the other hand, we are facing East, which is a way forward. South is on the right, North is on the left, and West is behind. Pāścāt is a word both for West and for “behind”, and Dakṣiṇa is similarly both for South and “right”. And, of course, it’s the demons who appear as the back of the universal form – our demoniac western civilization fits perfectly there. We will never see the Lord’s face from where we are. So, being in the West means not seeing the Lord, which means religion of śūnyavāda – emptiness. We don’t need to be Buddhists for that, simply by being westerners we can develop nihilism just as well. Śrīla Prabhupāda then made us turn around and go towards the light of the East where we can finally find God.

Just a bit of information – historically, maps were usually drawn with the most important thing at the top so that maps reflected natural hierarchy. Chinese invented compass and their needles pointed south, but because the emperor lived in the north they drew their maps with emperor’s palace at the top. During Crusade times Europeans also drew Jerusalem – the east – at the top of their maps. It’s not clear why the tradition changed. Possibly because of the fixed position of the Pole Star around which everything rotates.

Mundane geography also fixes our directions – North is always North, South is South, but Vedic science doesn’t. Rather every society, every individual, and even every phenomenon goes through the cycle of East-South-West-North and each such cycle folds into a bigger cycle like days fold into weeks and weeks fold into months. This means that we can’t blindly repeat Śrīla Prabhupāda’s words everywhere and at all times and expect the same results. By the very nature of his message – if our praṇāma mantras are right about him – it is most potent when addressing those in the “western” phase of their lives. If we approach a millennial sitting through the night in line for the next release of a smartphone so he would be the first one to buy it – he won’t listen to Śrīla Prabhupāda’s words because he is still in the “south”, still enchanted by material prospects. If we approach that same person after he realized that promises made by the society when he was growing up will never come true and the society itself is not what it was pretending to be, he will probably be more receptive to the same message because that would be the western point of his personal cycle. If we are too late and this person takes to implementing whatever decisions he made on the basis of his disappointment, usually in the form of drug abuse and other immoral activities, then his descent would be very hard to reverse.

This model works on entire countries as well. In the 19th century westerners invented a social system opposing to all traditionally held beliefs – godless and classless communism. Then Russians, who live in the cold North, actually tried to implement it via unheard of practices of communal farming and even, at some point, communal wives. That’s a bigger picture, bigger circle. When Śrīla Prabhupāda visited Moscow Russians were still going through the “south” leg of their internal circle, fully believing that their new philosophy worked even if in the big picture it was doomed from the start. Śrīla Prabhupāda planted the seed there but nothing really happened until Russians turned back on their communist dreams – meaning they turned west in their own relative positioning and so became very receptive to Śrīla Prabhupāda’s message. Or we could look at Nordic countries in Europe which are now busy implementing bizarre ideas about gender and sexuality born out of western rejection of traditional values of marriage and gender roles. They happen to lead the world to the global North and for those who embrace these ideas our message might be too late, just like even Śrīla Prabhupāda himself couldn’t save everyone from clutches of LSD and marijuana.

So, in order to preach effectively we either need to find the “western” point in that person’s life or wait until he gets there, which doesn’t happen very often. Good news is that we, as a society, have by now developed solutions attractive for happiness seeking “southerners” – just look at how popular our messages about yoga and clever ways of living have become in India and elsewhere. These messages do not sit well with those devotees who reject “South” wholesale and this disagreement manifests as regrettable “liberal vs conservative” divide. We also have enough experience to help those struggling with their addictions and other people set on self-destructive ways of the “North”. Our Prison Ministry is an inspiring example in this area. There are also attempts to accommodate homosexuals in our movement, no doubt highly controversial. In this way we are becoming a truly universal movement covering all four directions, but our internal differences between South, North, and our original West are not recognized and we sometimes want to put everyone in the same slot, branding them as deviants if they refuse to comply.

We can say that Śrīla Prabhupāda is eternally present but we also have to acknowledge that he gave us direct guidance fifty years ago and we are not receiving it now. In this way his appearance was for the purpose of nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe and not so much for maintaining and developing us beyond the stage of initial deliverance, not for “southern” or “northern” stages of our lives. This means that as we want to continue our preaching mission in the spirit of Śrīla Prabhupāda we need to see where his words and methods suit the best – at the stage of the “West”, at the stage of nihilism, defiance, and disappointment in traditional values. We also need to recognize that in other places we need to derive instructions indirectly following Śrīla Prabhupāda’s spirit, his mood, his books and so on. There will be disagreements on how to do that but if we recognize that they are born out of necessity of adapting to “southern” or “northern” aspirations we might be more accommodating of disagreeing views. Our devotees are not always in the “western” stage of their lives either. Some want prosperity, some want to defy newly accepted norms of behavior and, consequently, their understanding will be different. It would be useless to argue about it because we are not “on the same page” to begin with. We should also recognize that we all have been there, that everyone goes through the same cycle and staying in one place is simply impossible, neither individually nor as a society – Vedic universe is not a static object, it always goes forward, though in circles.

It’s not the first time when the appeal to the “South” has been made in our history – Lord Caitanya Himself told Lord Nityānanda, lifelong renunciate avadhūta, to marry and settle down. As we sing during Gaura-aratik – dakhiṇe nitāi-cāńd – on His right side, ie South, is the moonlike Lord Nityānanda. I’m sure there were devotees at the time who thought it was a crazy idea and a gross deviation – we know from our literature that Lord Nityananda had quite a few detractors, but the cycle cannot be stopped, that’s how the universe moves forward. The best we can do is to find Śrīla Prabhupāda’s place in it and try to figure out how we can carry his legacy forward turn after turn, and also to learn to see his legacy in the actions of devotees we happen to disagree with. The worst we can do is to mislabel everything and forcefully apply some local rules and conclusions everywhere without any consideration. Śrīla Prabhupāda taught us better.

PS. The idea of Vedic directions step by step manifesting actual world is taken from a book Cosmic Theogony by Ṛṣirāja Prabhu/Ashish Dalela. There are lots of similar topics there, describing various manifestations of phenomenal world from fundamental philosophy of Śrīmad Bhāgavatam.

Source: http://www.dandavats.com/?p=80372

Translation (SB 11.10.17)

Although the performer of fruitive activities desires perpetual happiness, it is clearly observed that materialistic workers are often unhappy and only occasionally satisfied, thus proving that they are not independent or in control of their destiny. When a person is always under the superior control of another, how can he expect any valuable results from his own fruitive actions?

Purport

Although materialistic persons reject Kṛṣṇa consciousness and instead pursue temporary sense gratification, even that sense gratification is often beyond their reach. If a person could really control his destiny, why would he create problems for himself? No intelligent person would impose death, old age or disease upon himself or his loved ones. One should recognize that these unwanted miseries are forced upon one by a higher power. Since we are all obviously under superior control, the atheistic philosophy advising one to simply perform fruitive activities and create a happy life is most imperfect.

Due to the influence of time, happiness and misery are created. When a woman becomes pregnant, her husband, relatives and friends eagerly await the birth of the child. As time passes and the child is born, everyone feels great happiness. But as the child grows into old age and eventually dies, that same passage of time is a cause of suffering. Ignorant persons vainly seek help from scientists who work feverishly and fruitlessly in their laboratories to stop death. In modern times, inventions have been created to eliminate the inconveniences of life, but the maintenance and production of such conveniences has proven to be unbearably inconvenient for hundreds of millions of people throughout the world. Only the most foolish person will propose that there is no superior controller and that one can achieve favorable results by expert performance of material activities. Ultimately all material activities are useless because they end in annihilation. If one is driving a car but has only limited control, the situation is most dangerous and must lead inevitably to disaster. Similarly, although we are trying to direct the material body to happiness, we are not in full control of the bodily demands, and therefore there will inevitably be disaster. As stated in Bhagavad-gītā (9.3),

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māḿ nivartante

mṛtyu-saḿsāra-vartmani

“Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.” If one is not a devotee of Lord Kṛṣṇa, the eventual result of his activities is simply mṛtyu-saḿsāra — repeated birth and death.

This chapter is entitled as The nature of fruitive activities. It is herein explained by the Lord, how illusion of material life is that we are the controllers of our destiny. In the process of fruitive activities, people are thinking that they are the cause of the results of their actions. Krishna says in the Gita that this is Ahankaar, this is false ego. The foolish living being thinks himself to be the cause of the results of his actions. But actually they are carried out by the nature. They are carried out by the higher powers and the evidence of this is very clearly explained in the purport that in everyone’s performance of actions in this world they are seeking pleasure, they are seeking health, they are seeking long lives. But yet Mrtyu samasara comes upon everyone- the repetition of birth and death and the frustration. So ultimately there is higher power we are all under the control of.

Story of Shaubhari muni

In Srimad Bhagavatam in ninth canto, there is a story of Shaubhari muni. He was very powerful yogi. Millions of time more powerful than any materialist today in his ability to fulfill his material desires. He had attained very great mystic powers. And of course when one becomes very powerful spiritually or materially, the tendency is to become very proud and in pride the greatest danger is that we can offend saintly persons. So Shaubhari Muni , as it is described, somehow offended the great devotee Garuda. By doing this, although he was very respected for his very high position, if Krishna does not protect us then nobody however great we are , however advanced spiritually we are, we cannot control our senses even from the grossest activities. It is not possible. The greatest illusion even in spiritual life is to think that by spiritual advancement we can protect ourselves from falling into clutches of Maya, but the fact is

rāga-dveṣa-vimuktais tu

viṣayān indriyaiś caran

ātma-vaśyair vidheyātmā

prasādam adhigacchati

(BG 2.64)

It is only by the mercy of Krishna that we can maintain any spiritual position at all. It is only by the mercy of Krishna that we can control our senses, even from the slightest temptation of illusory energy . It is not by our own power. Of course we must follow the rules and regulations of Krishna Consciousness in spiritual life according to our capacity and when Krishna sees that we are sincere and we are humbly attempting and trying, He will give us the power to control our senses and overcome the temptations of illusion. But without Krishna’s help, we cannot do anything.

So Shaubhari muni, although was very advanced in the yogic process, because of this pride he offended a great devotee and therefore Krishna simply withdrew His mercy and if Krishna can withdraw His mercy from a great spiritualist like this then what to speak of the gross materialist who is trying to look for pleasures in this world. Such a powerful yogi he was. He was in the Yamuna under the water for thousands of years performing meditations. Who of us could do that? Such power of control that he even had the power to control his breath. He did not even have to breathe air for thousands of years. This is the power he had to control his senses.

While he was living under the water one day, he saw a male and female fish enjoying the pleasures of sex together. Now what is our position in comparison to his as far as the ability to control our senses. And when we see birds or insects or fish having sexual pleasure together, does it disturb our minds? We just go on walking, doesn’t mean anything to us, but illusory energy of the Lord is so powerful, that if one is not protected by the lord then even something so insignificant as that, can completely infatuate one’s attention . So Shaubhari muni was thinking when he saw all this that “Oh! the pleasures of sex are so wonderful .Look at how these fish are enjoying.” He thought I must have this facility. He came out of the water, simply hunting for a consort to enjoy material pleasures with and he came across some beautiful damsels who were princesses. He approached their father who said,” You are an old man and my daughters are not attracted to you. Besides being very old and having long-matted grey hair, and because he was under water for so long, his skin was all wrinkled from too much exposure to water. They were not at all attracted. After all young ladies do not wish to have a husband who is an old sadhu . They like someone who is very strong, handsome and wealthy. So by his mystic power he transformed his form into the most young beautiful, handsome prince . Who of us could do that? Then when he came, all the princesses wanted him. So he expanded himself to satisfy each and every one of them. In this way he married, he enjoyed like anything. He was given tremendous wealth , tremendous powers. By his mysticism, he was able to create beautiful kingdoms, wonderful wonderful facilities to enjoy. He had literally at his control everything he wanted by his mystic powers and by the inheritance of what he had been given by his father -in- law. With these beautiful princesses, to the extent that anyone could imagine, he was enjoying material life. But after a short time of doing like this, he realized that no matter in how many forms I expand myself, no matter how much wealth I create by my mystic powers, no matter how beautiful these young girls are, he is frustrated and they were frustrated. He could understand what a great mistake he had made and he realized that this is because I had offended this great devotee of the Lord that I lost all my intelligence completely. Ultimately he and his wives all renounced everything and accepted the renounced order. So what is there to be learnt from this story. First of all whoever we are, however great we are, unless we are humbly taking shelter of the lotus feet of the Lord it is not possible for us ultimately to control our senses because we are all under His power. He can take away our intelligence. He can cover us by Maya. He can cover us by yoga maya. He can do anything He wants. We are eternally His servitors.

Story of Vishvamitra muni

We read a similar story in the life of Vishvamitra muni. He was such a great powerful yogi that he was able to sit in meditation in the winter in the peaks of the Himalayas with breaking ice and keeping his body up to his neck in the ice for 6 months at a time. Sometimes we are afraid of a cold bath which lasts about 15 or 20 seconds . He spent 6 months in ice without being disturbed, such was his power. But by the power of the illusory energy, just the tinkling of the ankle bells of Menaka was able to bewilder his mind and cast him deeply into the abyss of the material sense enjoyment. But it is described that Srila Haridas Thakur, even the personification of Maya with all of her potencies came before him to try to dissuade him from his wows. Because with great humility he was taking shelter of Krishna through His name, ultimately Maya became his disciple. Ultimately she surrendered to him. So the conclusion is that the devotee of the Lord understands that it is only by the power of God, it is only by the power of Krishna that we can do anything. It is only by power of Krishna that we can be protected and therefore, the devotee with all humility is always seeking shelter of the lord. Therefore such a devotee is never vanquished by the material energy. But those foolish materialistic people and even those less intelligent spiritualists who are dependent on their own powers, on their own abilities, on their own opulence, they are birth after birth after birth frustrated , frustrated by the inflictions of the modes of material nature.

Depending on Krishna

The greatest, most powerful materialistic heroes in the world throughout history- where are they now? They have all succumbed to death. They have all succumbed to old age. They have all been defeated. Material nature defeats every one and this is the essential principle in the 11th chapter of the Gita, where Krishna manifests His universal form to show that I am devouring everyone, I am consuming everyone. In my form of time, everyone is completely under my control and nobody can escape it even for a second and the greatest illusion it is to think that we have escaped it. The difference between the sura or the asura, the demoniac and the devotee is simply that. And therefore I will act independent of Krishna’s will. In the universal form of God He showed that He is devouring every living being from the greatest most powerful heroes to the insignificant insects in His form of time. Devotee accepts it. Devotee admits it ,“Yes , KRISHNA You are in control. You have created, You are maintaining and you will annihilate. I surrender to you”. Srila Prabhupada used the example that a cat keeps a rat in her mouth holding with her teeth and the when rat looks when she looks upon that cat in great fear and horror, the rat is seeing this cat as death personified. The same cat when she is holding her kittens with the same mouth, the kitten sees the cat as the most protective loving mother. What is the difference? This is difference of perception. Because the rat is trying to act independent of the will of the cat. What is that saying, when cat is away the rats will play? Because the rat has a separate interest trying to enjoy separate therefore sees that cat as death personified and ultilmately is killed by the cat. But the kitten , because the kitten has learned to take shelter, to surrender to the cat, the same cat appears to the kitten as the most loved, blessed, protected mother. So similarly this human society is called rat race. What does rat race mean? That means when the cat is away the mice and rats will play. We are thinking there is no God. We are thinking that God is not in control therefore either the God doesn’t exist or He is somewhere else and therefore we are all doing our own thing. We are all trying to make our arrangements, our own grand plans for material enjoyment, for progress and civilization. Therefore when death comes, we view death as the most cruel, terrible cheater taking everything away. Krishna says,’ I am death personified. For a devotee’ , but because a devotee is conscious that I can do nothing without Krishna , Krishna is everything, I can only be His servant. Let me just serve His will and whatever the result is. We are not attached to the results of our activities. We understand that the results are in the control of Krishna This is the teaching of karmaṇy evādhikāras te mā phaleṣu kadācana(BG 2.47). A devotee simply does his service for the pleasure of the Lord and is not at all attached to the fruits of his actions because he knows ultimately Krishna is in control. Whether I am a success or a failure, it is not in my hands. It is in God’s hand. I simple have to try my best. Such a devotee who is always absorbed in loving , humility in devotional service, such a devotee understands that death is but my Lord so kindly taking me back to His eternal abode. Devotee is not afraid of death. Devotee sees Krishna in life and sees Krishna in death because the devotee is taking shelter of Krishna.

bhajahū re mana śrī-nanda-nandana
abhaya-caraṇāravinda re

My dear mind, please take shelter of the lotus feet of the Lord. Surrender to Him. Be His servant. Only in this way you will be free from fear, anxiety, frustration and suffering. But any other arrangement we try to make be it on any various spiritual or material path, ultimately we will end in frustration and anxiety unless we learn to take shelter in all humility of the service of the Lord. Whoever we are, whether we are bramhacharis, grahasthas, vanprasthas,or sanyasis we must know that we do not have the power to control the mind, our senses even for a moment without the help of God, without the grace of God. Krishna’s illusory energy is so powerful. Even lord Shiva, the greatest of all vaishnavas and expansion of Lord Himself was completely mad after Mohini murti. Chasing after a young woman, even so intoxicated by this that Mohini Murti ran by his own disciples great sanyasis who were saying Om Namah Shivaya and performing great tapasya, giving up all forms of sensual experiences and here the lord they were worshipping comes by them running after a young woman, what is this? Lord Shiva what are you doing? We have given up all these things for you and you are doing. They could not understand. Ultimately lord Shiva became so completely intoxicated by the beauty of Mohini murti and finally in the end when he came back to his senses he was not even ashamed. He was proud. He was proud that my Lord is so great, that if He wants to take away my intelligence and make me into a complete sense enjoyer that is His glory. He was not ashamed thinking, oh I have lost my reputation. He was thinking no no if My lord wants to do like this, this is His power. I am completely subordinate to Him. So what to speak of us, our position. If Krishna wants to protect us nothing came disturb us and if Krishna wants to disturb us nothing can protect us. So therefore we simply have to try to please Krishna. Devotee has no other ambition. He doesn’t want to be great spiritualist. He doesn’t want to be powerful. He doesn’t want to attain mystic power. He doesn’t want to perform tremendous tapasya. He simply wants to please Krishna . If Krishna is pleased with our humble service nothing can harm us. If Krishna is not pleased then it is just the matter of time till through His illusiory energy we must succumb. So therefore this is the difference between the material consciousness and spiritual consciousness. One surrenders understanding our complete dependence on the Lord.
Real meaning of Independence

Recently we were at the rainbow gathering and the 4th of July came and we were discussing this idea that throughout America this is a very holy day. It is the day of independence. I think the 4th of July was the day when first the American politicians wrote the declaration of independence. They wanted to declare their independence from the British. Then there was a great war, the revolutionary war and ultimately the American colonies were victorious and they gained independence. Every year on 4th of July there is this great celebration, ‘Independence Day’. They are blowing off the fireworks, and all sorts of speeches and celebration. But what type of independence. First of all we came here and we took away the independence of American Indians. What is this? First, some Europeans came and then they fought war with the American Indians to take away their independence. Then the British came and took away our independence . Then we fought against them and took our independence. But the fact is that of all those people who signed the declaration of independence, is anyone of them here today to tell us about their independence. They have all succumbed to the repetition of birth and death . They have all attained what every materialist must attain – old age, disease and death. Therefore what sort of independence. Real independence comes when we declare from the core of our hearts that we are utterly and completely dependent on Krishna, dependent on God. The greatest illusion, an obstacle for real happiness and joy in this entire existence is that we are independent. Therefore every day devotees celebrate beginning at 3 or 4 in the morning, we are to celebrate that we are 100% , 24 hours a day, dependent on the mercy of Krishna. And in that dependence we recognize that dependence and glorify who we are depending on in everything we do and everything we say and potentially in everything we think.

Krishna is everything. We are His insignificant parts. He is nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13) . That one Supreme Creator and controller of all that exists is completely masterminding this entire creation and all living beings are utterly dependent on His control. That is bhakti, to recognize that and to surrender. Bhagavad Gita gives this message. Arjuna wanted to act independently and what was the result. With all of his good qualities he was utterly frustrated but then he simply admitted that Krishna, You are my Lord, You are my Master, You are the creator, You are the maintainer, You are the destroyer, I surrender to You. What is Your will? Let me please You. Let me serve You. In that we are independent of all the material miseries. In total dependence on Krishna, on total dependence on the words of Guru we are completely independent of the illusions and frustration of this world. To the extent we are not surrendered, to that extent we must suffer the illusions of this world. So therefore a devotee sees only in these terms. He does not see that all I need is this and this and only if this happens and only if that happens then everything will be alright. The devotee understands that to the degree I am suffering it means to that degree I am not surrendering my will.

Sarva dharma parityajam mam ekam sarva vraja. Krishna says abandon all other occupations , all other dharmas, all other religions, just surrender with utter dependence on me. I will protect you from all sinful reaction, do not fear.

Thank you very much!

Hare Krishna!

The purpose of this paper is to both establish the importance of the seva of reading Srila Prabhupada’s books as well as understanding the essence of the message in Prabhupada’s books which is the performance of devotional service, regardless of one’s role or place in society.

Firstly I would like to present my own personal reading resume: I have read the Srila Prabhupada Lilamrta five times, the five-volume set of the unedited letters of Srila Prabhupada three times, the Bhagavad-Gita As It Is 45 times, all 12 cantos of the Srimad Bhagavatam 40 times, Sri Caitanya-caritamrita 40 times, Nectar of Devotion 30 times, the Ramayana three times, the Mahabharata three times, the Nectar of Instruction 25 times, Sri Isopanisad ten times, as well as a few other books by some of our recent writers in ISKCON.

Some time back one GBC and some VIPs said to me: “Antaryami, why read the books so much? All you need is a computer and the Prabhupada Vedabase; ” My argument then and now is: the founder-acharya states in all of his books, conversations and letters that books are the basis and that we should read the books. I have personally found that computers are not reliable for searching data from the Prabhupada Vedabase. While computers do have a place in society, because they are designed by persons having the four defects, defective computers are the result.

While I have personally found that ISKCON is the most practical and beneficial society for practicing bhakti-yoga it should be noted that no other society or sampradaya is excluded from being a vehicle for the practice of bhakti-yoga in Srila Prabhupada’s books.

In Prabhupada’s books it is emphasised again and again that the best process today for spiritual advancement is chanting the Hare Krsna mantra. If one chants a fixed number of rounds a day (minimum sixteen) with faith, sincerity and perseverance success will follow.

In the Dallas temple, before the devotees and the Deities in early 1983, H.H. Tamal Krsna Goswami read out a letter from Srila Prabhupada: “My dear Tamal, the temple is likened to a military training camp where persons come and are trained as soldiers. After being trained they are sent out into the field to live an ideal devotee life preaching and living by example, or they remain in the temples to serve in one of many varieties of service. Those who are not strong enough to live outside the temple maintaining sadhana they can remain in the temple till such a time.” (I was there during this reading.)

Long before coming to the west, Srila Prabhupada asked his Guru Srila Bhaktisiddhanta Saraswati if it would be okay for him to move into the temple ashram. His Guru told him not to move into the temple, as at that time there were a lot of problems, politics, etc., amongst his disciples. It was better to live outside and practice Krsna consciousness and in time all would be revealed.

I present such examples because some devotees are disturbed when asked to move out of the temples. In a class given by Srila Prabhupada titled “weapons by mantra, and gopis have highest pleasure,” Srila Prabhupada quotes this verse by Sri Caitanya Mahaprabhu: “Every one of you become guru, and deliver; please let people understand what is Krsna.” No mention that one needs to remain living in a temple ashram.

While an ISKOCN temple is undoubtedly an ideal place to practice devotional service, it is not the only way.

Before Srila Prabhupada came to the west and started ISKCON, he was preaching in India travelling as a retired family man. In his preaching travels he did not direct persons to any particular temple. Srila Prabhupada was a really good, pure and learned preacher empowered directly from Krsna. With integrity he encouraged everyone towards the bhakti process.

There are four disciplic lines of bhakti yoga in this universe, from Brahma (ISKCON’s line), Siva, Laxmi and the four Kumaras.

The books say that Maya is a very strong personality. Maya directs us to always choose, whether it be enemies, friends, right, wrong, husbands, wives, etc. Maya also starts wars and makes the peace as well. She makes the good look bad and the bad look good. Maya affects our minds, bodies, intellect and intellectual conclusions. She does this personally and through her aides-de-camp, the three modes of material nature. Our tasting, eating, drinking, smelling, seeing, feeling, etc., are also affected by Maya. We desire something, and Maya presents it for our experience — it’s no accident.

Srila Prabhupada’s books show that Maya’s mission is to deflect one away from the Krsna conscious process. Srila Prabhupada said that this chanting of Hare Krsna is a war against Maya and that Maya’s work is to keep us here — bewildering us, cheating us, taunting us, playing with our mind’s eye and psychological intellect. This is Maya’s service to Krsna.

Some devotees, when they do not have the benefit of living in or visiting a temple will often stop the bhakti process. However Srila Haridas Thakur the Namacarya did not stop chanting Hare Krsna when he couldn’t visit the Jagannath Puri temple. Did he start some movement to reform the temple? Did he say “they changed”, “I can’t go in there” or “They beat me up and Krsna did not protect me, so I quit “? There are many examples of tests given in the books. These tests are brought about by Krsna through Maya, through the demigods and personally by Krsna. Such tests show the greatness of sincere steadfast devotees as well as testing the neophyte devotees’ iron. Tests are sometimes a result of past karma.

Srila Prabhupada did not start a reform movement during his lifetime. He just kept to the process learned from his Srila Gurudeva and, with faith and perseverance, living outside the temple, showed through example how to be a good devotee in Krsna bhakti. He showed us how to act (to be an acharya).

Srila Prabhupada says: “One need only know how to act, and it is faith only that will see you through in this process.” The books teach that, once having learned the bhakti process, one need only follow it with faith, whether in a temple, living outside or far away.

Some examples of devotional tests: 1. The brahman whose finger was burned in his meditation of making sweet rice. He learned a process not directly taught to him, and he privately practiced that process with faith. 2. Prahlada Maharaja and his demon father. 3. Sita devi, apparently kidnapped by a demon. 4. Dhruva Maharaja insulted by his step-mother. 5. Daksha’s cursing of Narada Muni. 6. the Pandavas exiled. 7. Lord Rama exiled. 8. Krsna’s firstborn son Pradyumna stolen by a demon. 9. The Pandavas’ grandson to die from snakebite. 10. Haridas Thakura beaten. 11. Sri Caitanya Mahaprabhu’s many associates faced many difficulties. In recent history, Srila Prabhupada the founder-acharya of ISKCON encountered many problems while preaching. Such examples and pastimes are there to teach, to help us stay faithful in the process of Krsna consciousness. There will be many problems; this is kali-yuga.

Srila Prabhupada’s books present perfect solutions. One needs to read the books carefully to see what those persons of the past did to resolve or deal with circumstantial problems and personal karma and eventually to go back to Godhead.

ISKCON is not a plain-Joe or -Jane yoga society; ISKCON is a Bhaktivedanta yoga society. There are many books; the acarya has asked us in every page and chapter to read them — it is our duty as Bhaktivedanta yogis.

Something to heed: In Srimad Bhagavatam there is the story of Daksha and Narada Muni. Daksha curses Narada Muni that he would not be able to stay in any one place for any long time. Srila Prabhupada says in this purport that this curse had fallen upon him, also, from the parents of the young devotees who joined his society. Interestingly, Srila Prabhupada says he has passed this curse onto his disciples.

Our friends, relatives, family members, children, enemies, mind, intellect, health, looks, senses, strength, birthplace, wealth, fame, infamy, etc., are results of past karma. Karma is not only a “sticks-and-stones, break-bones” or timely-death issue. Karma is deep and complicated. Maharaja Dasarath, the father of Sri Rama, said to his wife, the mother of Rama: “Now I see that no one is exempt from their karma — not even I.”

Srila Prabhupada’s books state the material world is so complex that sometimes even Brahma and Siva are placed into perplexities due to its complexities. Again, this is kali-yuga, the fallen age. Contaminated with the four defects, affected by maya and the three modes of material nature, we have unlimited karma.

The Hare Krsna movement always was and always will be about one thing only: Hearing, chanting, remembering or seeing Krsna’s form at the time of death — and that’s it.

I’ve chosen to read the books a lot. I felt it was my duty and, as Srila Prabhupada states in Bhagavad-gita, a onetime reading is not sufficient. For those of you who doubt my history of many times reading the books, I can only ask you to seek out those ISKCON devotees who personally know me and to ask them. One who has not read the books cannot ask others to read them. Hare Krsna.

Source: http://www.dandavats.com/?p=85918

 In the mission of spreading Krishna consciousness, devotees and temples worldwide strive to live according to the principles of compassion, purity, and respect for all living beings. Central to this culture is go-seva—the loving protection and service of cows, who are deeply cherished in Vedic tradition.

However, in the modern world, it is important for us to carefully examine the sources of the dairy products we consume.

Understanding the Modern Dairy Industry

Many widely available dairy brands—such as Amul, Mother Dairy, Nandini, Nestlé, Heritage Foods, and Britannia—operate within large-scale commercial dairy systems. While these companies provide milk products to millions, their supply chains are often part of a broader agricultural structure that is economically linked to the meat industry.

To understand this connection, we should consider how modern dairy production works.

1. Continuous Milk Production

For cows to produce milk regularly, they must give birth repeatedly. In industrial systems, this often involves artificial insemination and strict productivity cycles.

2. Male Calves

Since male calves cannot produce milk, they are frequently treated as byproducts of the dairy system. In many cases, they are sold into industries where they may ultimately be used for meat production.

3. Declining Milk Yield

When cows grow older and their milk production declines—often after 6 to 10 years—they are commonly sold or transferred out of the dairy system. In many global dairy structures, these animals may end up in the meat supply chain.

For devotees dedicated to the principle of ahimsa (non-violence), these realities raise important questions about how our consumption choices align with our spiritual values.

Health and Ethical Considerations

Another concern sometimes discussed is the use of hormones, antibiotics, and chemical treatments in large-scale dairy operations. While regulations vary by country, many devotees prefer milk that is produced in natural, traditional environments where cows are treated with care and respect.

The Ahimsa Dairy Alternative

To address these concerns, many devotees and communities are encouraging the adoption of Ahimsa dairy systems.

An Ahimsa dairy model is built on principles that reflect the traditional Vedic culture of cow protection.

No Slaughter

Cows are never sold for meat. They are cared for throughout their natural lives, even after they stop producing milk.

Protection of Oxen

Male calves are not discarded. Instead, they may be trained for agricultural work, service in farms, or simply protected within a gaushala environment.

Calf-First Approach

Calves are given priority to nurse from their mothers before milk is taken for human consumption.

This model preserves the sacred relationship between humans and cows that is described throughout the Vedic scriptures.

Aligning Practice with Philosophy

In the teachings of A. C. Bhaktivedanta Swami Prabhupada, cow protection is repeatedly emphasized as a cornerstone of a peaceful and spiritually progressive society. Protecting cows is not merely a social ideal—it is a spiritual responsibility.

As devotees engaged in spreading Krishna consciousness, we naturally strive to ensure that our daily habits reflect the values we preach.

Transitioning toward Ahimsa dairy sources is one meaningful step in that direction.

A Thoughtful Step Forward

While availability and practical circumstances may vary from place to place, awareness is the first step toward positive change. By supporting Ahimsa dairy initiatives, gaushalas, and protected cow farms, devotees can help create a compassionate alternative within the dairy economy.

In doing so, we honor the sacred position of the cow and deepen our commitment to the principles of Krishna consciousness.

The Boat Festival has its roots in Goloka Vrindavan, the spiritual eternal realm. One of the boat pastimes is described in detail in Gopal Champu by Srila Jiva Goswami. One day the gopis, loaded with pots full of yogurt and butter, came to the banks of Manasi Ganaga, wishing to cross the river. They met a boatman who gladly agreed to help. When the boat was already far away from the bank the boatman stopped rowing, saying that He was too hungry. The gopis gave Him whatever food they had in their pots so that He could continue rowing. He continued. But after some time He stopped again. The gopis asked for what reason He was stopping. The boatman said that now He was too tired and that they had to massage His arms. Having heard this, the gopis told Him that they would throw Him out of the boat if He would not continue rowing. Suddenly clouds covered the sky, wind started to blow and the waters became very agitated. The boat started shaking from one side to another. The gopis were overwhelmed with fear. Radharani, searching for shelter, clung to the boatman. When She saw that He had a flute, She immediately realized that the boatman was none other than Her beloved Krishna. Then She showed the flute to the gopis to make them understand. They were very happy to spend the rest of their time in the company of Krishna.

Source: https://www.dandavats.com/?p=117532