As part of the ISKCON Governing Body Commission (GBC) Annual General Meeting 2026, the GBC is hosting an Online Maha Istagosthi and warmly welcomes ISKCON devotees worldwide to participate.

Date: 8 February 2026
Time: 6:00 PM IST
Other time zones: USA (New York, EST): 7:30 AM, Argentina (Buenos Aires): 9:30 AM, UK (London, GMT): 12:30 PM, Europe (Central Europe, CET – e.g., Paris/Berlin): 1:30 PM, South Africa (Johannesburg, SAST): 2:30 PM, Russia (Moscow): 3:30 PM, India (Mumbai, IST): 6:00 PM
Australia (Sydney, AEDT): 11:30 PM

This YouTube Live stream is provided to support global participation, especially when Zoom capacity is reached.

Source: https://www.dandavats.com/?p=117282

As part of the ISKCON Governing Body Commission (GBC) Annual General Meeting 2026, the GBC will host an online Maha Istagosthi on February 8, 2026, inviting devotees from around the world to participate in a global dialogue and association. The program is being organized as a special AGM-related gathering and is open to the wider ISKCON community.

The Maha Istagosthi will be held via Zoom, with limited capacity. Once the Zoom meeting reaches capacity, participants are requested to join through YouTube Live, where the program will be broadcast in real time on the GBC YouTube channel. Both access links have been provided in advance to accommodate devotees across regions.

The program will begin at 6:00 PM Indian Standard Time (IST), corresponding to 7:30 AM in New York (EST), 9:30 AM in Buenos Aires, 12:30 PM in London (GMT), 1:30 PM in Central European Time (including Paris and Berlin), 2:30 PM in Johannesburg (SAST), 3:30 PM in Moscow, and 11:30 PM in Sydney (AEDT).

Read more: https://iskconnews.org/online-maha-istagosthi-announced-as-part-of-gbc-agm-2026/

The ISKCON Youth Ministry has announced its 30th Anniversary Youth Bus Tour, scheduled to take place from June to August 2026, marking a milestone for the long-running program. Open to youth ages 18–29, the eight-week tour will travel across North America, visiting temples, sacred festivals, and national parks throughout the United States and Canada.

The tour began in 1995, so the 30th anniversary should have taken place last year. However, due to problems with their old bus and the time needed to raise funds for a new one, the anniversary tour will take place this summer. Manorama Dasa, ISKCON’s Global Youth Minister, expressed gratitude to devotees worldwide for their generous support, which has made it possible for participants to travel in a newly acquired bus for the 2026 journey. The tour will accommodate up to 40 youth, with limited spaces available.

By Raman Reti Dasi, 

As part of implementing ISKCON North America’s 3/35 Vision, Zonal Supervisors and the new Growth Acceleration Team (GAT) members gathered on Saturday, January 17, 2026, for a Zoom orientation focused on strengthening zonal cohesion, cooperative planning, and practical support for leaders.

The orientation was led by Indresh Gaura Dasa and Vrinda Devi Dasi (Zone 1 Zonal Supervisors), whose Zonal Support Office model is serving as a practical foundation for developing Growth Acceleration Teams in the other four zones. Together, they shared lessons drawn from years of leadership service and experience building zonal unity and cooperation. The session also included an acknowledgement of Bhaktimarga Swami, whose forward-thinking strategies and inspiration contributed greatly to Zone 1’s unity and growth.

Read more: https://iskconnews.org/north-american-3-35-vision-advances-with-growth-acceleration-teams/

Leaders from around the world once again came to Sridham Mayapur to attend the annual GBC meeting. This includes Sabha, GBC Deputy, Ministers, Zonal Supervisors and others.

As usual, there were various topics starting with a wonderful BBT presentation given by His Grace Vaisesika Prabhu that was very enlivening. Other highlights were the Mayapur report and master plan shown in 3D video.

Source: https://ramaiswami.com/mayapur-gbc-agm-2/

On the all-auspicious disappearance day of Srila Bhaktisiddhanta Saraswati we should all try to remember His divine instructions and make them our life and soul – guru mukha parma vakhya cittete koriya aikhya ara na koriho mane asa. This philosophy that Srila Bhaktisiddhanta Saraswati epitomises and that he expounded is well worth remembering on this day when the prediction of Padma Purana –
sri-brahma-rudra-sanaka vaisnavah ksiti savannah
catvaras te kalau bhavya hy utkale purusottamat

“In Kali yuga the four Vaisnava sampradayas, which are purifiers of the earth, will appear in Purusottama-ksetra, in Utkala” was fulfilled. Thus Srila Bhaktisiddhanta Saraswati appeared as the summum bonum of all the four Vaisnava sampradayas at Sri Purushottama Ksetra in Orissa.

In establishing the synthesis of all the four sampradaya’s teachings and defeating the triputi vinasha doctrine of the Mayavadis Srila Sarswati Thakura explained drg-drsya philosophy as follows –

“A bhogi (one who attempts to enjoy this world) considers himself the seer (drasta), and everything else, including the Supreme as the seen (drsya), his object of vision (darsana). Due to their bitter experience of this world, so-called renouncers wish to deny the plurality of drasta, drsya and darsana and thus regard them as one. Only devotees have the proper vision to appreciate that Krishna is the Supreme enjoyer and alone is fully independent and no one’s servant, being the drasta, should be served by all, for the jivas and all else that be are drsya, objects of His darsana.”

He who sees an object is called the seer, and an object seen by the observer is called the seen. The instrument of seeing, is called sight. It is a common error to deem the sense of sight the actual seer. Whatever we can measure by any of our senses we also call a seeable object, and he who senses it is called the seer. It is best that the jiva see himself as the object of Krishna’s enjoyment. Thinking himself the seer, he sees the world as the object of his enjoyment. But thinking himself the enjoyer, under the influence of the false ego, will result only in his misfortune. It is not fitting that the jiva see the world as the object of his own enjoyment. Rejecting that outlook, and instead seeing the world as the object of the Lord’s enjoyment, seeing it as Krishna’s world or Gokula, is the jiva’s good fortune and satisfies Krishna’s senses – “I am not the seer, but rather am seen by Krishna. I am not the enjoyer, but the object of enjoyment for Krishna.”

Hiranyakasipu thought he was the seer of the pillar in his hall and desired to observe the existence of Visnu, or to measure Visnu, and adjudging himself the enjoyer, perceived Prahlada as his son, the object of his enjoyment. But the Lord of inconceivable powers revealed His inconceivable eternal form to Hiranyaksipu and destroyed that seer, and was very, merciful to Prahlada, who regarded himself as the object to be seen or enjoyed by Visnu.” – Gaudiya 16.24.403-6

It will do us all a world of good to also remember his heart’s desire and make it our life’s mission –

“My sempiternal wish is that in unlimited ways you constantly remain preaching Krishna katha. Then all my desires will be fulfilled.” – Gaudiya 2.540

“When big city halls have been transformed into Gaudiya Mathas and Hari katha is heard everywhere, at that time the whole world will be filled with ecstasy.” – Srimad Bhagavata Tatparya.

All glories to His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Maharaja!

Hare Krishna!

yours in service of Sri Guru and Gauranga,
Shyamananda dasa brahmacari

P.S: This article is largely based on Srimad Bhakti Vikasa Swami’s magnum opus Sri Bhakti Siddhanta Vaibhava.

Source:http://www.dandavats.com/?p=12366

By Amala Bhakta Dasa

Though Lord Caitanya is known as Krsna’s hidden incarnation,
His biographers have preserved accounts of His displays of divinity.

SOON AFTER LORD CAITANYA began His movement for chanting the holy name of the Lord (sankirtana), many of His followers would sing, dance, and play musical instruments for many hours in glorification of Lord Krsna. Some envious brahmanas resented the Lord’s increasing power and influence over the people and decided to try to check Him at any cost.

These brahmanas complained to the Muslim Kazi, or governor, that Lord Caitanya’s movement was sinful and would result in Navadvipa’s becoming deserted. Many Muslims also complained, but mainly about the resounding noise of the sankirtana. All the fault-finders urged the Kazi to banish the Lord from the city.

These reports greatly angered the Kazi. So one evening, entering a home in which sankirtana was in progress, the Kazi broke a devotee’s drum. He then banned all sankirtana and threatened serious punishment to anyone who violated his order. Shocked and disheartened, the devotees informed Lord Caitanya, who then organized a massive civil disobedience march consisting of hundreds of thousands of devotees engaged in a thunderous sankirtana.

When the demonstration reached the Kazi’s residence, Lord Caitanya conversed with him on several issues, and the governor revealed an amazing experience he’d had.

“On the evening I broke the drum and forbade any further sankirtana,” the Kazi said, “I had a horrifying dream. I saw a dreadful creature with a human body and a lion’s face roaring loudly. He jumped on my chest and savagely laughed at me. Placing His nails on my chest, He said in a grim voice, ‘I shall tear your chest apart the way you broke the drum! You have forbidden the performance of My congregational chanting; therefore I must kill you.'”

“Horribly afraid, I shut my eyes and trembled. Then the man-lion said, ‘I have conquered you just to teach you a lesson. But I will be merciful to you because on that day you did not create a big disturbance. So I have forgiven you and not killed you. But if you do that again, I will destroy you, your entire family, and all the meat-eaters [the Muslims].'”

“After the man-lion said this, He left. I would like you to see the scratches He made over my heart.”

The Kazi then revealed his chest, and as the people there saw the scratches, they were astonished. Everyone realized that Lord Nrsimha, the half-man, half-lion incarnation of God, who had appeared long ago to kill the demon Hiranyakasipu and protect His devotee Prahlada, had again appeared for a similar purpose. But what most people did not know was that Lord Caitanya Himself was also Lord Nrsimha-and thus His sankirtana mission could not be checked.

The Kazi then revealed something equally extraordinary.

On the same day that he had dreamed about Lord Nrsimha, one of his soldiers said, “When I went to stop the congregational chanting, suddenly flames struck my face. My beard was burned and there were blisters on my cheeks.”

Every other orderly who had tried to check the devotees’ sankirtana reported a similar expenence .

But even more remarkable was that some of the complaining Muslims, after hearing the Hare Krsna mantra, began to uncontrollably chant it, even though they had no desire to.

When the conversation ended, the Kazi said to Lord Caitanya, “To all my future descendants, I give this solemn order: No one should ever stop the saiikirtana movement.”

His descendants have respectfully honoured those words.

THE LORD REVIVES A CHILD

One night at Srivasa Thakura’s house, Lord Caitanya, along with His devotees, was deeply absorbed in sankirtana. During the festival, Srivasa Thakura was informed that one of his sons, who had been seriously ill, had just died. To avoid disturbing Lord Caitanya and His devotees, Srivasa forbade his family members from expressing their sorrow and grief at that time. Thus, the blissful chanting and dancing continued without tearful interruptions.

But when the sankirtana ended, the omniscient Lord Caitanya said, “There must have been some calamity in this house.”

He was then told about the death of Srivasa’s son.

“Why wasn’t this news given to Me earlier?” He sorrowfully asked.

Then He went to the deceased body and said, “My dear boy, why are you leaving Srivasa Thakura’s house ?”

The soul of the dead boy re-entered the body and replied, “I’ve lived here for as long as I was destined to. That time is now over. So I’m going someplace else now-to wherever You’re sending me. I’m Your eternal servant, a living being who depends on You. I must act only in harmony with Your wish. I can’t do anything else. I have no such power.”

Hearing these words, all the members of Srivasa Thakura’s family received transcendental knowledge and felt happily assured. Thus, they felt no reason to lament or grieve anymore.

THE LORD REVEALS HIMSELF

One day, in Jagannatha Puri, Lord Caitanya had a philosophical discussion with the famous scholar Sarvabhauma Bhattacarya.

After the Lord defeated him on every point, Sarvabhauma Bhattacarya thought, “Lord Caitanya is certainly Lord Krsna Himself. Because I could not understand Him and was very proud of my learning, I have committed many offenses.”

When Sarvabauma denounced himself as an offender and took shelter of Lord Caitanya, the Lord wanted to show him His mercy, so He manifested His four armed Visnu form. Then, just after this, He manifested His original two-armed Krsna form, with a blackish complexion and a flute near His lips.

When Sarvabauma Bhattacarya saw this, he prostrated himself before the Lord. Then he arose and with folded palms offered Lord Caitanya prayers of glorification. By the Lord’s mercy, all truths were revealed to him, and he could understand the importance of chanting God’s holy names and distributing love of God everywhere.

From that time on, Sarvabhauma did not know anything but reverence for the feet of Lord Caitanya. And all his explanations of the revealed scriptures were in strict accordance with the process of devotional service.

Source: http://www.dandavats.com/?p=15895

Praghosa Prabhu reflects on the universal role of the guru in Krishna consciousness, emphasizing that the soul is not defined by bodily distinctions such as gender. Citing multiple statements from Srila Prabhupada, he argues that spiritual qualification—not gender—is the true criterion for becoming a guru. Srila Prabhupada explicitly encouraged all his disciples, men and women alike, to become spiritual masters, even stating this on his own Vyasa Puja day.

The talk notes that the GBC acknowledged over two decades ago that there is no philosophical reason preventing Vaishnavis from serving as diksha gurus, a position consistent with Gaudiya Vaishnava history. Resistance to this, the speaker suggests, stems more from fear of change than from philosophy. The argument that “if Srila Prabhupada didn’t do it, we shouldn’t” is described as weak and potentially paralyzing, as ISKCON has evolved significantly since 1977.

Addressing a commonly cited purport about Suniti and Dhruva Maharaja, the speaker argues that Srila Prabhupada was describing historical social norms, not establishing an eternal policy. He stresses the importance of balanced understanding, especially regarding women’s protection and independence, again quoting Srila Prabhupada to show that protection does not negate responsibility, education, or leadership.

Finally, the speaker discusses the GBC decision to allow regional choice on whether to introduce Vaishnavi diksha gurus, expressing concern that one region’s refusal has effectively overridden others’ desire to follow the words of ISKCON’s Founder Acarya. He concludes by reaffirming Srila Prabhupada’s desire that all his spiritual sons and daughters initiate disciples and expresses a personal commitment to helping fulfill that vision.

Source: https://www.dandavats.com/?p=117190

Personal spiritual journey that began in a nominally Methodist upbringing, passed through a brief period in Mormonism, and eventually led to the practice of Krishna consciousness after meeting early Hare Krishna devotees in Ohio in the late 1960s. Inspired by vegetarianism, yoga, and spiritual philosophy, the speaker wrote to Srila Prabhupada and received a defining reply: one need not abandon one’s existing faith but should learn to love God through chanting the Hare Krishna mantra and associating with devotees. Deeply moved, the speaker began chanting before even having an image of Krishna, using a picture of Jesus instead, and soon became a devotee and was initiated by Prabhupada in 1969.

Much of the talk consists of vivid personal memories of Srila Prabhupada that illustrate his saintly character, humility, compassion, discipline, and personal care for his disciples. Stories include public kirtans where devotees responded to violence with saintly gentleness, Prabhupada’s insistence on proper standards in initiation rituals, his joy in simple sincere offerings, and his ability to correct or chastise without lingering anger. He is depicted as deeply attentive to details of devotional life, from clean cooking pots to correct worship procedures, yet also extraordinarily kind and reassuring to insecure or struggling disciples.

Several episodes highlight his spiritual depth and compassion: being moved to tears while reading about the suffering of souls, praying not to fall into illusion, and expressing that a simple offering made with devotion pleases Krishna more than opulent items bought without devotion. The speaker describes feeling personally protected and guided by the holy name, recounting getting lost in the woods and being saved from an attacking dog while chanting.

Prabhupada is shown as adaptable and personal in his guidance, giving different instructions to different devotees when needed, such as permitting the speaker to personally worship Jagannath deities despite general restrictions. He strongly condemned domestic abuse, encouraged kindness in marriage, and emphasized reading his books and maintaining philosophical grounding alongside chanting.

The narrative also covers early missionary hardships in places like New Vrindavan and Japan: poverty, cold, isolation, and austere living conditions, yet also moments of profound encouragement when a single appreciative word from Prabhupada dispelled all difficulties. Encounters with figures like Allen Ginsberg illustrate Prabhupada’s humility and openness even toward those not fully following the practices.

Overall, the testimony portrays Prabhupada’s mission as creating saintly, compassionate representatives of Krishna consciousness who live simply, serve sincerely, reconcile conflicts quickly, and spread the holy name. His defining quality is presented as boundless compassion for all beings and an unwavering desire to bring everyone closer to God through chanting Hare Krishna.

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Yogesvara das: In February 1970, shortly after joining the London Hare Krishna devotees in their temple off Oxford Street, we were visited by a warlock, a male witch. London had an active community of occultists in those days (the Swedenborg Society, for example, named after an 18th century Swedish spirit-channeler, had its offices just next door), and the Krishna temple attracted hundreds of unusual visitors including yogis, sorcerers, and ecstatics who would pretend to fall into a trance and roll around on the carpeted temple floor. Every day we received someone new and strange, but the male witch has remained in my memory as among the most bizarre.

Source: https://www.dandavats.com/?p=117216

By Atma Tattva Das, 

Harita Madhavi Devi Dasi is a Krishna-conscious practitioner who uses rap as a contemporary medium for devotional preaching. Appearing on stage in full devotional attire, she delivers mantra-infused verses that introduce audiences to the core teachings of bhakti-yoga through rhythm and rhyme. Based in Mayapur, her work reflects a growing effort within ISKCON to engage younger generations through culturally familiar forms while remaining rooted in traditional practice.

Read more: https://iskconnews.org/a-vaishnavi-on-the-mic-rap-as-a-medium-for-bhakti/

Early 70s, the Hare Krishna Movement
North America enjoyed a great recruitment
We were a growing, glowing family
A blessed bunch existing happily
Prabhupada’s “boys and girls” flourished
Under his mercy we were nourished
The temple room was a divided place
Both genders occupied equal space
Both dhotis and saris were there at prayer
And basically duties were a joyful share
From puja to cooking, chanting, books, fundraising
The focus was Krishna receiving the praising

Source: https://www.dandavats.com/?p=117245

By Giriraj Swami

Today is Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada’s appearance day. We have heard about His Divine Grace already. Today is also the disappearance day of HH Gour Govinda Swami Maharaja. He left on Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day.

I remember the first time we celebrated Srila Bhaktisiddhanta’s appearance day. I was a new devotee in Boston temple in early 1970, and Srila Prabhupada instructed us how to observe the appearance day of the spiritual master in the ceremony called Vyasa-puja. Up until then there had never been any observance of Vyasa-puja in ISKCON. Apart from the actual ceremony on that day, when one offers bhoga and puspanjali and guru-puja, Srila Prabhupada instructed us to write appreciations or homages for his guru maharaja. We collected and published them. I was so new in Krishna consciousness I didn’t know much about His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura but I thought about him deeply and I had two realizations, two thoughts. First, he must have been a most wonderful personality because someone as great as Srila Prabhupada surrendered to him. And second, it was by his mercy that we came in touch with Srila Prabhupada and Krishna consciousness. He gave Srila Prabhupada the instruction to preach Krishna consciousness in the English language in the Western world, and in accordance with his divine instructions Srila Prabhupada came to America to deliver all of us. So I felt great appreciation for His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura and gratitude to him.

Today I thought to focus more on His Holiness Gour Govinda Swami Maharaja, who may be less known to many of you. HH Gour Govinda Swami Maharaja was born in a Vaishnava family in Orissa. His family were Gaudiya Vaishnavas—worshippers of Krishna—and they worshipped the family Deity named Gopal Jiu. So Gour Govinda Maharaja grew up in that atmosphere hearing Caitanya-caritamrta, singing songs of Narottama dasa Thakura and Bhaktivinoda Thakura and worshiping Gopal Jiu. In due course, as was the custom, he married. He was educated in Hindi and other languages and other subjects. To maintain his family he taught in school as a school teacher. But within his heart, his desire to serve the Lord fully without any distraction grew stronger and stronger and, as noted in his diary, he began to pray to his Deity to relieve him of the encumbrance of family responsibility and free him—to preach and serve Krishna fully.

In response to his sincere desire and prayers the circumstances became such that he was able to leave the family. He adopted the name Gour Gopal and began to travel like a sannyasi although officially he was not initiated into the sannyasa order. But he began to travel as a mendicant and at the same time he was looking for a spiritual master who could properly enlighten him and engage him in devotional service. One event led to another and he came to Vrindavan to the Krishna-Balarama temple. At the Krishna-Balarama temple he wanted to meet Srila Prabhupada, the great person who had spread Krishna consciousness all over the world and made persons from outside India into pure Vaishnavas. Eventually he did meet His Divine Grace and at the very first meeting Srila Prabhupada asked him if he would like to take sannyasa. At that moment Gour Govinda Maharaja, then Gour Gopal, realized that Srila Prabhupada was his spiritual master—he knew his heart—and could help him to fulfill his spiritual desires.

So, Gour Gopal accepted Srila Prabhupada as his spiritual master, and soon thereafter Srila Prabhupada initiated him. Srila Prabhupada gave him his first and second initiation and, within six months, at the opening of the Krishna-Balaram temple in Vrindavan, sannyasa. Because Gour Govinda Maharaja was educated, Srila Prabhupada wanted Maharaja to translate his books into Oriya, and Maharaja took that service very seriously. He was regularly translating, but specifically for Srila Prabhupada’s Centennial in 1996 he wanted to complete the entire Srimad-Bhagavatam and took a vow not to take food until he had translated his quota for the day—perhaps one hour. And he was so strict in his vow that even when he couldn’t translate because of circumstances, such as when he would travel on long flights overseas, even then he would not eat until he had completed his quota, even if it was late at night. So, he took that order to translate very seriously.

Srila Prabhupada also wanted him to establish a temple in Bhubaneswar. Somebody had given us some land that at the time was in the wilderness. The area was completely overgrown and infested with snakes, mosquitoes, scorpions, and other creatures. Gour Govinda Maharaja took up the challenge, took up the order, took up the service, and lived in extremely austere conditions. Srila Prabhupada predicted that one day that area would become the center of the city and so it came to pass. Sometime later the government decided to run a major highway right past the property that we had been given. And naturally along the highway shops came up, residences came up, and now that area is the fastest growing area in Bhubaneswar, and a major location. In time HH Gour Govinda Maharaja did raise the funds and built the beautiful temple there. In 1977 after the Maha-kumbha-mela in Allahabad Srila Prabhupada himself went to Bhubaneswar to stay on the land. Gour Govinda Maharaja was living in a grass hut where he would do his bhajana and his translation work and Srila Prabhupada stayed right next to him in another grass hut or an extension of the same grass hut for seventeen days.

On the auspicious occasion of Sri Nityananda-trayodasi Srila Prabhupada laid the cornerstone for the temple. He also completed an important phase of his own writing in Bhubaneswar, maybe the Ninth Canto of Srimad-Bhagavatam. In any case, after Srila Prabhupada left, Gour Govinda Maharaja was ready to execute another important instruction from Srila Prabhupada to him that he should travel and help Prabhupada’s devotees. So he began to travel overseas and preach. Seeing the needs of the society and the needs of the devotees he evolved in mission in pursuance of Srila Prabhupada’s instructions to him. His mission in his own words were:

(1) To show that everything is in Srila Prabhupada’s books,
(2) To show that you can get everything within ISKCON, and
(3) To encourage the devotees and protect them so that they don’t fall down,
go away.

Gour Govinda Maharaja said that Srila Prabhupada books are like an ocean filled with gems but that in order to get those gems one must go very deep. Gour Govinda Maharaja’s own books, which are actually compiled from his talks by his disciples, especially Madhavananda Prabhu . . . His talks are all classes based on Srila Prabhupada’s books, and in them he reveals just what gems there are in Srila Prabhupada’s books and that one can get from Srila Prabhupada’s books the highest realizations of Krishna consciousness. They are expressions of what is our relationship with God and how to act in that relationship and how to actually realize love for God—Krishna.

In a similar way he showed that you can get everything within ISKCON and he himself gave much to the society of devotees in ISKCON in terms of his krsna-katha and his realization of Krishna consciousness. He was an example of a pure devotee who had ecstatic love for Krishna and who had direct perception of Krishna. From his liberated platform of pure devotional service he could guide and encourage and enlighten us and also give us hope that if we follow the same process as disciples of Srila Prabhupada or followers of Srila Prabhupada we can also attain the same result.

I have had the opportunity to hear other advanced Gaudiya Vaishnavas from outside ISKCON speak about Krishna, krsna-katha, and I can honestly say that the level of krsna-katha spoken by Gour Govinda Maharaja is as high or as good as any of them. But hearing from Gour Govinda Maharaja is different because he is a disciple of Srila Prabhupada and a member of ISKCON. So we are getting it in our line, in the line of Srila Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada. Therefore it is most congenial for advancement in Krishna consciousness in ISKCON. Hearing from him or reading his books, one actually can get everything that one could ever want right within ISKCON. And the result of his association, through his talks and books and followers, is that one can feel very enlivened in Krishna consciousness, be greatly nourished and make tangible progress, what to speak of not falling down and going away. One can get a glimpse of the actual perfection of Krishna consciousness and have hope that one can actually reach the goal in this lifetime by following the process of bhakti-yoga given to us in our line from Srila Bhaktisiddhanta Sarasvati Thakura to Srila Prabhupada and then to his followers.

So HH Gour Govinda Maharaja is significant not only to those who knew him personally but to those who serve in Orissa where he had his base which was actually given to him as his prabhu-datta-desa by Srila Prabhupada. His instructions are available to all of us even now and his mercy is available to us.

Now we come to his disappearance pastimes. It was on Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day in Mayapur in 1996. That morning I met him and fortunately I offered my obeisances to him. I placed my head on his feet, and out of his mercy and kindness he very affectionately rubbed my back and head. And that was the last time I saw him. For certain reasons I was obliged to leave Mayapur on that day to fly to America for some urgent business, and so I went. After offering my obeisances to him and packing and getting ready for the journey I went to the temple room around noon for the puspanjali and guru-puja in honor of Srila Bhaktisiddhanta Sarasvati Thakura’s Vyasa-puja and took darshan of the Deities, took blessings from the Deities, and prepared to go. Some devotees prevailed upon me to honor the feast offered to Srila Bhaktisiddhanta Sarasvati Thakura, which I did, and still I reached the airport in Calcutta in plenty of time. But it wasn’t until much later—because where I was in America I had no opportunity to get news about ISKCON. I didn’t have a computer, or if I did I was just starting to use it and wasn’t very regular. It was only later when I met His Holiness Radhanath Swami in Chicago that I received the news that he had left this world.

It so happened that later on the day of Maharaja’s departure, two senior devotees  came to meet him in his room, and inquired why Lord Chaitanya chose Jagannatha Puri as the place to perform His final pastimes. Maharaja began to narrate the pastimes of Krishna and how Krishna in the mood of separation from Radharani and His other friends in Vrindavan assumed the form of Jagannatha. It was a very ecstatic description, and, because of Maharaja’s advanced stage of Krishna consciousness, he felt transcendental ecstasy remembering the pastimes of Krishna. He became overwhelmed and excused himself from continuing the narration. He laid down flat on his bed and in a very deep state of Krishna consciousness left this world.
His disciples, of course, were greatly aggrieved feeling intense separation from him and they decided to bring his body to Bhubaneswar to place him in samadhi, at the site of his bhajana-kutira just near the Radha-Gopinatha temple that he established on ISKCON land in Bhubaneswar. So the disappearance day of an acharya is a sad occasion because we think of him and his wonderful association and we miss him. We miss his association. But at the same time, it is, from another point of view, not just a glorious occasion, but a jubilant occasion, because the pure soul has been reunited with the Supreme Soul as the eternal servant of Krishna and returned to his eternal service with Krishna. And certainly it is an occasion of great jubilation in the spiritual world. On the absolute platform, as Srila Prabhupada explained, there is no difference between meeting and separation—both are beautiful. Once on his Guru Maharaja’s disappearance day in Surat, Srila Prabhupada said that on the absolute platform the appearance of the spiritual master and the disappearance of the spiritual master are the same—both are beautiful. Just like the sunrise and the sunset—both are beautiful.

Now there is a very specific connection in service between HH Gour Govinda Maharaja and Srila Bhaktisiddhanta Sarasvati Thakura. Of course, there is a general connection in terms of the mission, in terms of the general mission. Srila Prabhupada explained that preaching means distributing books, establishing temples, and making devotees. So Srila Bhaktisiddhanta Sarasvati Thakura did all three and Srila Prabhupada also did all three and he wanted ISKCON to do all three. He wrote in his concluding words to Sri Caitanya-caritamrta that the International Society for Krishna Consciousness has formed to execute the will of His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja and Sri Chaitanya Mahaprabhu. So all followers of Srila Prabhupada within ISKCON, whatever their particular service may be are furthering that mission which ultimately results in the publication and distribution of books, establishing and maintaining the temples, and the making and maintaining of devotees. But HH Gour Govinda Maharaja served Srila Bhaktisiddhanta Sarasvati Thakura in a very specific way as well. And that relates to the Deity and temple of Alalanatha outside Jagannatha Puri.

When Sri Chaitanya Mahaprabhu was residing in Puri for the last eighteen years of His manifest pastimes, He would daily go to the temple of Lord Jagannatha for darshan, and He would see Jagannatha not in the form that we see Him, but as Krishna Himself, Syamsundara, His beautiful threefold bending form, tribhanga-lalita. But every year Lord Jagannatha is bathed in the snana-yatra ceremony, and thereafter it is said that He catches a cold and is taken into seclusion for two weeks. And for those two weeks Sri Chaitanya Mahaprabhu and all other devotees would be deprived of Jagannatha’s darshan. So, feeling separation from Lord Jagannatha, Sri Chaitanya Mahaprabhu would walk fourteen miles to Brahmagiri to the temple of Alalanatha. The Alalanatha Deity is a four-handed Vishnu form of the Lord that was installed by Lord Brahma many ages ago, and thus that area is called Brahmagiri. So, Sri Chaitanya Mahaprabhu would spend the fourteen days when Lord Jagannatha was in seclusion (anasara) at Alalanatha, and daily He would take darshan of the Deity Alalanatha.

As it happened over the course of time, the temple structure grew old and was in need of repair and renovations. When Srila Bhaktisiddhanta Sarasvati Thakura came to Alalanatha in 1927 he took up the project of renovating the temple and he was so keen on the work being done expeditiously that he would personally roll bidis (cigarettes) for the workers so that they wouldn’t take time to roll their own bidis, take time away from their work on the temple renovation to roll their own bidis. That’s how sincere and intent he was in his purpose. In the course of a previous excavation, workers came upon the utsava Deity of Lord Alalanatha. In all major temples where there are large Deities, there are also smaller Deities called utsava Deities, which are used for festivals. The large Deities are never moved but the small utsava Deities may be handled conveniently and brought forward for abhiseka, taken on a procession, and put on swings and other things that the large Deities cannot move, cannot do. So the pujari put the utsava Deity of Alalanatha on the altar but that night the Deity came to him in his dream and told him that, “My very dear devotee is staying nearby and I want to go to him, I want to be in his care, I want him to worship Me.”

The next morning, the pujari, in obedience to the order of the Deity in the dream searched the area looking for the saintly person and eventually he found Srila Bhaktisiddhanta Sarasvati Thakura and gave the Deity to him. Srila Bhaktisiddhanta constructed a beautiful temple for the Deities of Alalanatha on the land just next to the Alalanatha temple compound.

HH Gour Govinda Maharaja also took up service at Brahmagiri for Lord Alalanatha. For the Srila Prabhupada Centennial he wanted to build something and decided to build a kirtan hall within the Alalanatha temple compound, which was much needed. And he did. It opened in the Srila Prabhupada Centennial year in 1996 and so he continued this specific line of service of Srila Bhaktisiddhanta Sarasvati Thakura to Alalanatha.

Another service that His Holiness Gour Govinda Maharaja did for Lord Jagannatha was that he created a forest of trees to be used for constructing Lord Jagannatha’s chariot for Ratha-yatra every year. Lord Jagannatha’s chariots are huge and they require huge amounts of wood to be constructed. According to shastra and tradition, the wood must be of a certain type of tree. That tree grows very slowly and with the advent of Kali-yuga the forest of those trees has been encroached upon. The supply of that kind of wood has been reduced to such an extent that it appeared that within a number of years there wouldn’t be enough wood to build Lord Jagannatha’s chariots. So His Holiness Gour Govinda Swami Maharaja took up the project. The government gave him the land because they were also concerned, and with the help of his disciples and supporters he started growing a forest of these trees to produce wood for Lord Jagannatha’s chariots. The production of the wood has been so successful that now there is no immediate threat, no immediate danger that they won’t have enough of the prescribed kind of wood for Lord Jagannatha’s chariot. So HH Gour Govinda Maharaja is a great personality, munificent personality.

He did much not just for Prabhupada and ISKCON and the devotees of ISKCON in a limited sense but for the entire sampradaya and in fact for the larger cause of Krishna consciousness of devotional service to Lord Krishna, to Lord Jagannatha. Through his speeches and his books he explained the esoteric significance of Jagannatha Puri, of Alalanatha, of Lord Jagannatha: that Jagannatha Puri is a place of separation. Lord Jagannatha feels separation from Srimati Radharani and His other friends in Vrindavan and Sri Chaitanya Mahaprabhu, in the mood of Radharani after Krishna left Vrindavan for Mathura and Dvaraka, is also in the mood of separation. So Jagannatha is in separation of Srimati Radharani and His other friends in Vrindavan and Sri Chaitanya Mahaprabhu is in the mood of separation, Radharani feeling separation from Krishna after He left Vrindavan. So it is a place, bhumi, for separation, for crying, but as Srila Prabhupada taught us and as HH Gour Govinda Swami Maharaja has confirmed and fully explained in his books, service in separation is the highest, the ecstasy of love of God in separation is the highest. Therefore devotees relish that mood of separation, especially in Jagannatha Puri.

So we too are feeling separation from HH Gour Govinda Swami Maharaja today. We miss him. We miss his personal presence, his merciful glance, his affectionate touch, and we miss sitting at his feet and hearing his krsna-katha. But at the same time we know that he is present and that he is pleased when we chant the holy name with attention and devotion, that he is pleased when we chant and hear about Krishna, engage in krsna-katha, and he is pleased when we serve Srila Prabhupada in ISKCON, and endeavor to spread Krishna consciousness following in the footsteps of guru-parampara—Srila Bhaktisiddhanta Sarasvati, Srila Prabhupada, and Srila Prabhupada’s exalted followers. So we pray to both, to Srila Bhaktisiddhanta Sarasvati Thakura and to His Holiness Gour Govinda Swami Maharaja, that we may serve them eternally as they desire. This is parampara, serving Srila Prabhupada, his predecessors and followers, and we pray for their mercy that we may actually relish the internal moods of Krishna consciousness and fulfill their desire to bring others to Krishna consciousness—by their grace.

Hare Krishna.

[A talk by Giriraj Swami on Srila Bhaktisiddhanta Sarasvati Thakura’s appearance day and HH Gour Govinda Swami’s disappearance day, February 26, 2008, Carpinteria, California]

Source: http://www.dandavats.com/?p=93603

Dhruva Maharaja dasa: I put this slideshow/video together for a class on Bhaktisiddhanta Sarasvati’s Appearance day this Saturday at the Alachua Temple of Srila Prabhupada explaining his famous Vyasa-puja Offering poetry from 1936. I think devotees may appreciate Prabhupada explaining reasons for using various phrases in that offering.

Source: http://www.dandavats.com/?p=71884

1. We are put to test and trial in this world. Only those who attend the kirtana of the devotees can succeed.

2. Every spot on earth where discourses on God are held is a place of pilgrimage.

3. Possession of objects not related to Krsna is our main malady.

4. Let me not desire anything but the highest good for my worst enemies.

5. As dalliance with the body in luxury increases, so wanes the spirit of service of the Lord.

6. Those favored by God find their paths set by thorns.

7. There is no peace or happiness in our worldly life. Circumstances create turmoil and annoyance.

8. Chant the maha mantra loudly and with attachment. This will drive away inertia, worldly evils and pests.

9. Be indifferent to bazaar gossips, stick firmly to your cherished goals, no lack or impediments of the world will ever stand in your way.

10. Pay due respects to the extroverts of the world, but do not be appreciative of their manners and conduct. They are to be shaken off from your mind.

11. A devotee feels the presence of God everywhere, but one averse to the Lord denies His existence anywhere.

12. You cannot appreciate transcendental matters with the reasoning of the world. It is sheer nonsense to decry them with the measuring stick of your intellect.

13. To recite the name of Sri Krsna is bhakti.

14. Life is for the glorification of topics on Hari. If that is stopped, then what need is there to carry on life.

15. Physical illness with Hari-bhajana is preferred to physical fitness without Hari-bhajana.

16. Our span of life on earth is short. Our life will be crowned with success if the body wears out with constant discourses on Hari.

17. We are here on earth not to work as artisans for making big buildings with wood and stone but to work only as messengers for the teachings of Sri Caitanya Deva.

18. A sycophant is neither a guru or a preacher.

19. To transform the adverse desires of the jivas is the supreme duty of the most merciful. To rescue one person from the stronghold of Mahamaya is an act of superb benevolence, far superior to opening innumerable hospitals.

20. Unless we are devoted to God, secularism shall not leave us.

21. Look within. Amend yourself, rather than pry into the frailties of others.

22. In this world of Maya, averse to the Lord, full of trials and tribulations, only patience, humility and respect for others are our friends for Hari-bhajana.

23. The Lord, Gaurasundara, puts His devotees in various difficulties and associations to test their patience and strength of mind. Success depends on their good fortune.

24. When faults in others misguide and delude you – have patience, introspect, find faults in yourself. Know that others cannot harm you unless you harm yourself.

25. I wish that every selfless, tender-hearted person of Gaudiya Math will be prepared to shed two hundred gallons of blood for the nourishment of the spiritual corpus of every individual of this world.

Source: http://www.dandavats.com/?p=3800

1. Sri Caitanya Mahaprabhu’s instructions in Sikastakam, “param vijayate Sri-Krishna -Sankirtanam” is the only motto of the Gaudiya math.
2. The Supreme Personality of Godhead Sri Krishna is the only enjoyer. Everyone and everything else is the object of his enjoyment.
3. Anyone who does not serve Hari, the Supreme Personality of Godhead, is ignorant and a killer himself.
4. To learn to tolerate is one of the most important responsibilities of those living in the math.
5. Rupanuga devotees offer all glory to the original source instead of depending on their own strength.
6. Those who perform assorted religious activities can not serve the Supreme Personality of Godhead.
7. Become united with one purpose and serve Hari.
8. Where there is discussion about Hari, that is a place of pilgrimage.
9. We are not pious, sinful or learned or ignorant, we are the carriers of the dust of the feet of the Supreme Lord Sri Hari and we are initiated by the mantra “kirtaniyah sada harih.”
10. My advice is, do not criticize others. Try to rectify yourself.
11. Our supreme duty is to serve the residents of Vraja who are afflicated by Krishna ‘s departure to Mathura.
12. A pure devotee knows that everyone is the spiritual master. Therefore, a pure devotee can be jagad-guru.
13. If we want to follow the path of true auspiciousness, we should give up the countless opinions of people and only hear the words of the vedas.
14. Whatever is auspicious should be desired.
15. An intimate devotee does not have any other desire besides serving the followers of Sri Rupa Goswami.
16. There is no other way of associating with transcendence besides hearing.
17. As soon as we lose the shelter of a protector, everything around us will become our enemy and attack us. Topics about Krishna spoken by a genuine saint are our only protector.
18. A flatterer can never become a guru or a preacher.
19. It is better to remain in millions of species like birds, beasts, insects and worms than become deceitful. One who is free from deceit receives auspiciousness.
20. Vaisnavism is the other name of simplicity. The servants of the paramahamsa Vaishnavas are simple; therefore they are the best brahmanas.
21. The only duty of the most merciful persons is to transform the degraded taste of people. If you can save even one person from the great force of MahaMaya, then that will be a greater act of philanthropy than opening millions of hospitals.
22. Those who have not learned to develop their propensity to serve the Supreme Lord from self realized souls, no matter how pleasing their association may be, it should never be desired.
23. Preaching without practicing is nothing but a ritual of karma-kanda.
24. If one just serves the Supreme Personality of Godhead and his devotees, his attachment to his household will diminish.
25. Our main disease is to collect objects that are not related to Krishna.
26. We have not come to this world to become an artisan of wood or stone, we are only peons of Sri Caitanya Mahaprabhu’s mercy.
27. We will not stay in this world for a long time. Only if this body falls singing of the glory of Lord Sri Hari will our birth in this body be successful.
28. The only desired object in our life is to collect the dust from the Lotus feet of Sri Rupa Goswami, who fulfilled the desire of Sri Caitanya Mahaprabhu.
29. This material nature, which is averse to the Supreme Personality of Godhead, is an examination hall. Tolerance, humbleness, appreciation of others, etc., are favorable to develop our devotion to Hari.
30. In every birth one gets a father and a mother. But one may not get instructions for his ultimate benefit.
31. Although the activities of a devotee and the misdemeanor of a pseudo-devotee appear to be alike, there is a heaven and hell difference – like milk and limewater.
32. Those who mistake dishonesty to be honesty (or a crook to be saint) will fall into great difficulty, as a person who tries to cheat an iron-smith by supplying him bad steel.
33. As soon as we get to know the absolute truth, we should become fixed in it. Instead of wasting a single moment of time left, we should be engaged in serving Sri Hari.
34. Many people mistake ‘imitation’ to be ‘following’. These two words are not the same. To play the role of Narada in a play is ‘imitation’ but to follow the path of devotion according to Narada Muni is ‘following’.
35. He who is constantly absorbed in discussing about Sri Hari is a saint. One who is constantly engaged in serving the Supreme Personality of Godhead is a saint. One who in all his endeavors tries to serve Krishna is a saint.
36. If the Supreme Personality of Godhead Narayana offers Himself, something remains unoffered, but a devotee can offer the Lord completely.
37. Do not try to become a guru to become envious. Do not try to become a guru in order to become absorbed in material attachments. But if you become my unalloyed servant, if you have acquired my potency, there is nothing to fear.
38. A bonafide spiritual master is non-different from Supreme Personality of Godhead. If one cannot say that the spiritual master is the personal manifestation of the Supreme Personality of Godhead, one will not be able to utter the holy name of the Lord.
39. In order to teach us how to serve Him, the Supreme Personality of Godhead Himself appears as the spiritual master.
40. A living entity can not derive real benefit by reading hundreds of books or pretending to render devotional service according to his own ideas.
41. Being cheated by those who mislead people in the name of hari-katha has become a sort of religion in this age.
42. Someone will be able to understand the profound meaning of the impartial truth that is being spoken fearlessly after hundreds of lives or hundreds of yugas. Unless hundreds of gallons of hard-earned blood is spent, we will not be able to make people understand the truth.
43. The Lord does not accept anything offered by those who do not chant one hundred thousand names of the Lord each day.
44. Association is the principle impetus in human life to serve Sri Hari. Due to association of non-devotees, one gets material prosperity. Due to the association of devotees, the spirit soul gradually becomes absorbed in serving Sri Hari. This is the greatest shelter for a human being. Never become averse to that.
45. Whenever there are material difficulties, the Supreme Personality of Godhead becomes the shelter and allows one to serve him.
46. As long as one has anarthas, one does not receive the good fortune of becoming a servant of Srimati Radharani. Those who discuss the transcendental pastimes of Srimati Radharani, the dearmost servitor of Sri Krishna, are sense gratifiers, covered enjoyers and prakrta-sahajiyas.
47. When anarthas will be removed due to chanting the Holy Name, then Krishna ‘s form, qualities and pastimes will automatically manifest from the name. There is no need to make an endeavor to artificially remember His form, qualities and pastimes.
48. All of you preach the message of Rupa Goswami and Raghunatha Dasa Goswami with great enthusiasm. Our supreme desire is to become the dust at the lotus feet of the followers of Sri Rupa Goswami.
49. Do not give up devotional service even if there are innumerable dangers, countless insults and endless harassment. Do not become disheartened that most people in this world do not accept the message of unalloyed devotional service. Never give up your devotional service and hearing and chanting about Krishna which is your everything. Always chant the Holy Name becoming more humble than a blade of grass and more tolerant than a tree.
50. We do not want to become great fruitive workers or religious leaders; all we want is to become the dust at the lotus feet of Sri Rupa Prabhu. That is our original identity.
51. We should never display any kind of aversion towards sankirtana-yajna which is perfect sacrifice, complete with the seven forms of sacrifice. If we have gradually increasing love for that, then everything will be accomplished and we will attain ultimate perfection. Just preach the words of Rupa and Raghunatha with enthusiasm and courage, with complete dedication to the followers of Sri Rupa.
52. If I stop preaching the unbiased truth due to fear that people will not like it, I am accepting the non-vedic way, rejecting the vedic way. Then I become an atheist and I lose my faith in the Supreme Personality of Godhead, who is the personification of truth.
53. In this material world there are only two representatives of the Supreme Personality of Godhead; the transcendental sound vibration of the Holy Name, and his eternally transcendental deity incarnation.
54. The deity is worshipped by the Holy Name – sentient is served through sentient.
55. For the pleasure of the Lord, His devotees call Him by His Holy Name to render service unto Him, not to fulfill their own desires.
56. The deity is the merciful incarnation of the eternal form of the transcendental Supreme Personality of Godhead of the spiritual sky (Vaikuntha). It is direct proof of the personal form of the Supreme Personality of Godhead. Vaishnavas do not imagine whether God is a person or impersonal. They are not idol worshippers.
57. Just as the purports of the vedas have been briefly described in the Brahma-sutra and the vedanta-bhasya, the conclusion and purport of the Srimad-Bhagavatam has been similarly described in a brief and accurate way.
58. Unless one studies Srimad-Bhagavatam under the guidance if a bonafide Vaishnava acharya, he will not be able to understand the real purport of the Brahma-sutra. Srimad Bhagavatamis the original commentary of Vedanta-sutra.
59. Sri Jiva Goswami specifically explained that Srimad-Bhagavatam is the original commentary of Vedantasutra.
60. The word “devotion” can not be applied to anything besides ‘Krishna ‘. ‘Krishna ‘ is the only subject of devotion. Brahman is the object of knowledge, Paramatma is the object of nearness, but Krishna is the only object of service.
61. Every word has a two-fold aspect; conveying a meaning based on knowledge and a meaning based on ignorance. The aspects of words that indicate something other than Krishna, Visnu or Sri Caitanya, conveys the mearning based on ignorance. In knowledge everything indicates Krishna and signifies Krishna.
62. What the ignorant masses understand about the ‘Krishna ‘ is not the real object of the word Krishna. In other words, ‘God’, ‘Allah’ and even the Sanskrit words ‘Isvara”, ‘Paramatma’ etc. only indicate a great energy coming out of Krishna. They do not indicate the total aspect of the word ‘Krishna ‘.
63. There is no work as auspicious as serving the spiritual master. Of all worship, the worship of the Supreme Personality of Godhead is the greatest. But the worship of the lotus feet of the spiritual master is even greater than the worship of the Supreme Personality of Godhead. Unless this is firmly realized we can not understand what saintly association means; we cannot understand what the shelter of a spiritual master means; we cannot understand that we are dependent and he is our maintainer.
64. If we take shelter of the lotus feet of the spiritual master, we can become free from illusion, fear and distress. If we wholeheartedly beg for his mercy without any deceit then the spiritual master bestows all auspiciousness upon us.

Source: http://www.dandavats.com/?p=14594