Some Burmese doctors were attending a medical convention in New York City and got a book from a devotee on the street. The book distributor showed them the Dasavatar painting in the Gita, pointed out Lord Buddha, and the doctors bought the book.
When they got back to their hotel and looked through the Gita, they thought “Wait a minute. This is not about Buddhism” but as they bought the book, they decided to take it back to Burma and give it to a Hindu doctor friend. The Hindu doctor friend turned out to be a staunch follower of Sankharacharya. He thought “Ah, this is a book about Bhakti. I have no interest in this” and he put it in one corner of his office, in a pile with so many other medical journals etc.
One day, the Hindu doctor’s son was visiting his father’s office. The young college student son wanted to learn English. He saw the big thick English language book sitting in the corner and thought “Hey, I will take this book. Look up all the words in a dictionary and teach myself English.” The son had no interest in the philosophy or studying the Gita. He simply saw it as a means to learn English.
Moving slowly, looking up every second or third word, by the time the young man finished the 6th chapter he had learned English–and become a devotee. He is now initiated as Srivas Pandit prabhu, the regional secretary for Burma, and has made waves of devotees and opened multiple temples and preaching centers all over Burma. He will tell you that it all came from one Gita distributed thousands of miles away in New York City. And I should mention–his father is now an initiated devotee as well.
Such is the potency of book distribution.

Source: https://www.dandavats.com/?p=54042

A new ISKCON preaching center has recently begun operating from a preserved 180-year-old samurai house in Tsukuba, Japan, marking a significant development for the growth of Krishna consciousness outreach in the country. The project, led by grihastha couple Sudama Das and Ujjvala Gopi Devi Dasi, along with their son Bhagavat-Marg, was formally inaugurated earlier this year during visits by Kavichandra Swami.

Located in Japan’s internationally recognized science and research hub, the new center represents years of grassroots outreach, cultural engagement, and community building carried out with the support of the broader Japanese Yatra. The property now serves as a space for kirtan, Bhagavad-gita discussions, vegetarian cooking programs, and cultural exchange activities aimed at introducing Krishna consciousness within a distinctly Japanese setting.

Read more: https://iskconnews.org/krishna-bhakti-art-returns-to-manila-with-expanded-vision/

By Atma Tattva Das, 

After a one-year pause in 2025, Krishna Bhakti Art returned to Manila, Philippines, this year with renewed purpose and an expanded vision of devotional outreach through art, culture, and community.

Held on May 10 at Imanji Vegan Restaurant, Krishna Bhakti Art 5 brought together devotees, artists, musicians, underground creatives, and members of the local vegan community for an evening of exhibition, poetry, music, and service. The event also marked the launch of BRAJA-O-RAMA, a new photography and poetry book by Balaram Das, inspired by his years of immersion in Braja. Also known as Vraja or Vrindavan-dhama, Braja is the sacred place in India where Lord Krishna performed His intimate childhood and youth pastimes with His family, friends, and the residents of Braja.

This year’s exhibition carried an added devotional dimension. Portions of proceeds from participating artists and book sales were intended to support the education of young girls connected to the Braj Gopika Vidya Mandal school in Nandgaon, where Balaram has been engaged in service for nearly a decade.

Read more: https://iskconnews.org/krishna-bhakti-art-returns-to-manila-with-expanded-vision/

From Back to Godhead

Krsna consciousness means God consciousness. We all have consciousness or awareness, but of what are we aware? For example, if you are pinched you will feel it that is consciousness. In our normal everyday activities we are conscious of so many things like our stomach, our dress, our relationship with others, and so on. This particular facility of consciousness is the symptom of life. Without it there exists only inert matter, lifeless and dull. What is absent from the corpse that qualifies it as “dead”? The missing ingredient is consciousness, or life. We all have consciousness, and furthermore we have free will. Just as with a T.V. set you can tune in any program you like, similarly, with our conscious mind we can pay attention to whatever we choose.

The Vedas and virtually all revealed scriptures of the world inform us that the perfection of our lives, the proper utilization of our consciousness, is to be Krsna conscious, or aware of God. And the perfection of this awareness is called samadhi, or trance. In this state one is never deviated from God, and his mind is always fixed in meditation upon the Lord.

The Lord is perfect and is the reservoir of all pleasure. When we can become totally aware of the Lord, who lies within our hearts as well as being present everywhere, then we share in that pleasure and perfection with the Lord, Krsna or God.

Who is Krsna? Who is God? If we want to meditate on Him always, how shall we do so? If I ask you, “Now you please meditate on my brother,” you would inquire, “Very well, what does your brother look like? What are his activities? Please give me some information about him.” In the same way, if we are to meditate on God we must have some information about Him. Our imagination will not be sufficient for this purpose because God lies beyond our imaginary powers. And where shall we find such information? The revealed scriptures teach us about God and His attributes.

The most complete and comprehensive of all revealed scriptures are the Vedas. The Vedas give us information not only of the greatness of God (all scriptures describe the greatness of God), but also such detailed information as what God looks like, what He does and what He eats; everything is included within the Vedic literatures. They are, therefore, the most valuable sources for learning about God. Other scriptures are not false. Revealed scripture is always perfect and absolute, but, at the same time, some are more complete than others. When you want knowledge of vocabulary, either a small pocket dictionary or a large library edition will do, but the latter gives the most complete knowledge. Similarly, all revealed scriptures will afford knowledge, but theVedas are by far the most complete. It is only the small mind which will discount the authenticity of the Vedas because they appear different from other scriptures, for the reason that they offer greater knowledge. Actually the apparent difference is only due to the observer’s lack of comprehensive perspective. For example, if I am in possession of the large dictionary and I quote some information from it, and if you are holding the pocket volume, you may try to find the same information. If what I have referred to is not mentioned in the small dictionary, you may conclude, “Oh, you are wrong, my good sir. I do not find what you say in my dictionary, so therefore it cannot be factual.” Is this very intelligent? No, The small dictionary and the large one are in absolute agreement; there is no contradiction, but greater knowledge is available in the large edition. It is only when a viewpoint is eclipsed from a lower platform that the discrepancy arises in our consideration.

The Vedas are the source of the most perfect knowledge, and therefore the intelligent person, seeking the most advanced knowledge of God, will do well to hear from them about the science of God.

And what is the information we receive from the Vedas? The Supreme Absolute Truth is an eternal person, fully possessing transcendental and spiritual qualities, and His form or body is eternal and full of knowledge and bliss. The transcendental nomenclature ascribed to this transcendental Supreme Personality is given as Krsna. Krsna is God, and God is Krsna, I am a person, an individual, and I have my name. Similarly God also has a name, Krsna. This denotes that He is a person, an individual, just as my name denotes my individuality. Actually, there are unlimited names of God in every language and culture, but Krsna is all-inclusive because Krsna means all-attractive. Without being all-attractive, there is no meaning to God. We all possess some features or attractiveness. We might be very beautiful or very rich, very intelligent or very strong, but we cannot honestly claim that we possess all or even one of these qualities in fullness.

Who among us can say, “I am the most beautiful person in all the world; no one can match me in this opulence”? Even if we could make such a claim, then it would have to be asked, “Yes, you are very nice, but for how long will you be the most beautiful?” Soon your youthfulness will be gone, and, along with it, your so-called beauty will vanish. So our claim to greatness is very limited and temporary at best, but Krsna is not like that. “God” means that no one is equal to Him and no one is greater than Him and that His qualities are eternal. He is the supreme possessor of all opulences. Therefore He is the supreme object of worship and glorification.

The propensity to glorify is naturally present in everyone. We can see that people are always glorifying someone a movie star or a famous historical figure. How often have we heard the glories of Mahatma Gandhi or Socrates? How many advertisements have we seen or heard commending someone for his activities or personality? Everywhere this is going on. Generally, of course, people are most fond of glorifying themselves. Just listen to the subject matter of almost any conversation, and invariably you will notice that the topic concerns the individuals who are speaking. The perfection of this glorifying process is, however, to praise the greatest, the supreme object of glory, who is more worthy than anyone else. That is Krsna. Krsna is in that position. When we see someone who is very nice, we think, “Oh, he is so nice.” Similarly, when we can see Krsna we will understand that He is the nicest, the most beautiful, the richest, all wrapped into one. Actually, Krsna is the reservoir of all opulence. Whatever opulence we perceive around us is simply a tiny fraction of the total opulence of Krsna. For example, whatever quantity of money we may come across, we know that it has originally come from the Treasury Department, and it is only a portion of the total amount of money issued by the Treasury. Some less intelligent man may think, “Now that I have $100 I am certainly the richest person existing,” but it is to be understood that he is speaking with a poor fund of knowledge. Similarly if someone claims to be great in opulences, it only points out his ignorance of the opulence of Krsna. This program of Krsna consciousness is to worship and and become conscious of the highest person, the most perfect being, Krsna. This is not undesirable. It is the most advantageous position. If you worship a very strong person you may receive some protection from him. In the same way, if you worship Krsna you will share the unlimited opulences of strength, fame, beauty, wisdom, renunciation and wealth with Krsna.

Attaining to this platform of Krsna consciousness is the ultimate goal of everyone. Krsna is the perfection of everything; therefore every endeavor is meant to culminate in Krsna. What is the basic reason for all activity? Why do we get out of bed in the morning, work so hard and struggle for existence? What compels us? It is certainly the search for pleasure, the seeking of perfection. If I were to offer you, “Now you come, I will give you whatever you desire, and you will be perfectly satisfied,” would you not take the offer? Is that not your reason for living? Everyone is moving on this principle, whether it be the ant seeking the grain of sugar, or the dog the bone, or the adventurer wondering what lies beyond the next hill, or the artist trying to put into form the perfect artistic conception; everyone is trying to find perfection. But the anomaly is, as we actually experience, that we have not found that perfection in anything we have done. Even if we have achieved some projected goal, upon that achievement, we have instantly realized, “This is not perfection. I must find something more.” If we could factually run the gamut of all endeavors, fulfilling each one, and then aspiring to something more, something higher, all the way to the limit of experience, then at the end we would find Krsna. Krsna would be there, and upon attaining His association we would be completely satisfied. That is the position of Krsna consciousness. Thus instead of going the long route, which is troublesome and virtually impossible, the intelligent person will simply acknowledge, “Yes, it is only Krsna that will satisfy me; enough with all this other peripheral nonsense,” and then he will make a beeline to Krsna by practicing Krsna consciousness.

Krsna consciousness is the process for attaining Krsna. Another name for the process of Krsna consciousness isbhakti-yoga. Bhakti-yoga means to link with Krsna through bhakti or devotion. This devotional, loving consciousness is the medium by which we make the connection with Krsna, We must apply our consciousness to Krsna and topics relating to Him in a devotional mood. Then Krsna consciousness naturally develops. If you want to become “President conscious,” then what would you do? Naturally you would study the President by hearing about him from authority, following his activities, watching his motions and analyzing his behavior. Or if you wanted to become law conscious, you would attend law school and learn the science by regulated, systematic research and study. Similarly, to become Krsna conscious, we must take to a systematic method of hearing from an authority, or guru, and following his instruction, just as one might take instruction from a law professor. He assigns, “Now you do this; read this book; take this test,” and in the same way the guru or spiritual master gives all necessary instruction to his disciple. If the disciple hears submissively and follows the instruction, then he is assured of success.

This process of bhakti-yoga is given by the spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, as the curriculum for attaining God consciousness. It is a bona fide course of study, fully accredited. We should accept it like that, and if we really desire to attain the perfection of our lives, Krsna consciousness, then we should execute it with full-hearted faith and enthusiasm.

The basic principle is simply to fix the mind on Krsna. Bhakti-yoga is the practical way of doing this. In bhakti-yogathe idea is simply to direct our consciousness towards Krsna. And what are the faculties for accomplishing this? What instruments do we have at hand? Our senses. Sight, touch, smell, taste, hearing, are the instruments by which we perceive, or in other words, by which we are conscious. When we look at a billboard sign, our minds, receiving a perception from the eyes, automatically go into action, developing associations and making impressions, and thus we are thinking about or are conscious of that sign. Or if we eat an apple, we experience a particular sensation of taste which is another quality of consciousness. In this way, by dint of our senses of perception, we are conscious of so many things. Recently a specially designed space capsule successfully landed on the moon. Complete with a computer and various types of instruments, the complex machinery began to study the moon in various ways. The instruments would receive data by way of some type of sensitivity (heat sensitivity, light sensitivity, etc.) and would transmit the information to the computer. The computer would then analyze and synthesize this data and produce knowledge of the moon. This is a crude example of how the senses, sight, touch, smell, etc., which are sensitive to different types of energy, work in coordination with the mind and produce knowledge or consciousness.

From this, we can understand that consciousness merely reflects the experience of whatever it is directed towards, just as the space capsule reflects information from wherever it is directed. If you walk into a store, you can purchase whatever you like some ice cream, some fruit, or some milk. You make the choice. And according to whatever you select, you will have a certain taste experience. Similarly, in our lives and with our consciousness, we can be aware and have experience of whatever we choose. And the highest choice, that experience or taste which is the most perfect, the absolute and supreme, is Krsna, or God, and it is not abstract or impersonal. It is not some obscure conception. Krsna is never impersonal. He is a person, transcendental and complete.

The Vedas, and especially the Srimad-Bhagavatam (science of God), give us all this personal information about Krsna. Krsna’s qualities, form and attributes are described extensively in a simple and pure manner. Anyone can understand, and the result of exposing ourselves to this experience will be the perfection of our lives, God consciousness.

The human form of life is especially meant for this purpose of reviving our God consciousness. Only humans can practice bhakti-yoga because the better development of consciousness is only found in the human body. Animal propensities are found both in animal life and human life. Unfortunately people are nowadays more concerned with the principles of material sense gratification because they have no knowledge of spiritual or transcendental sense gratification. In other words they are only animal conscious and are negligent of God consciousness. This tendency is becoming more and more developed, producing an increasingly degrading effect. People are becoming more and more animalistic.

We should not continue on this path. We are all implicated. If we do not elevate ourselves in God consciousness, then we shall degrade ourselves to the level of dog consciousness.

Bhakti-yoga is the process of elevating oneself to the platform of Krsna consciousness. This cannot be artificially attained, but it is acquired by association with devotees of the Lord, hearing from authorized scriptures and chanting the holy names of the Lord. This chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, is the simplest and most expedient means for developing Krsna consciousness. And it is practical. Anyone can very easily master the practice and immediately feel the blissful results of transcendental experience. Krsna is there, right in front of you, and by this transcendental sound vibration, Hare Krsna, you gradually come to the position of realizing that fact. When you have mastered the chanting and are fixed in continuously resounding the name, Krsna will then appear in the soul’s eye, and He will dance upon your tongue. You will then taste the Supreme, your thoughts will be absorbed in Krsna, and your consciousness will be perfect.

Source: http://www.dandavats.com/?p=26331

“When we love those who love the Lord, the Lord reveals his love to us. Krishna sends his loving devotees to this world, so that we can transfer our attachment.”- Radhanath Swami

Shivananda Sen, he was taking all the 200-300 devotees from Bengal to Puri. They were walking so many days. And a little dog just started following. And that dog… he wasn’t a kind of pedigree, beautiful kind of dog. He was just the kind of dogs that you find in the streets of India. He followed. He followed. And Shivananda Sen just saw with such compassion – “If this spirit soul in this dog, if he sees Lord Chaitanya, how much he will benefit! I must serve him nicely.”
So, the dog became dear to Shivananda Sen. The dog didn’t do any seva. All he did is just follow, and whatever else dogs do. And when Shivananda Sen was delayed and he had to give dog a special meal. So, he made some special rice, only for the dog. But while he was gone, they forgot to give him that special rice.
So, he came back, “Where is dog?”
“We don’t know”
“Did you feed him his special rice?”
They said, “We forgot”.
Shivananda Sen was looking everywhere, couldn’t find him. When he finally came with all the party to Puri, he went to see Sri Chaitanya Mahaprabhu. Shivananda Sen was alone. He went to the Gambira and he saw two people all alone, Sri Chaitanya Mahaprabhu and the dog. How did he get there? It’s a mystery! It was just the two of them. Lord Chaitanya had some green coconut pulp.
And he said to the dog, “Chant Krishna! Krishna!”
And the dog chanted, “Krishna! Krishna!”
Sri Chaitanya Mahaprabhu took a bite of the green coconut pulp, and took it out of his mouth, and threw it at the dog. And the dog jumped up and had it.
Then Mahaprabhu said, “Chant Krishna! Krishna!”
The dog went, “Krishna! Krishna! ”
It kept doing like that. They were having a pastime together.
Shivananda Sen, it describes, he bowed down to the lotus-like paws of the dog. That was how he honored that dog. And we read in the Sri Chaitanya Charitamrita, the next day dog was nowhere to be found. Sri Chaitanya Mahaprabhu sent him to Goloka Vrindavan, the spiritual world. What was his qualification? This dog, he wasn’t doing any intense sadhana. He wasn’t doing any puja. He was attached to a devotee.

“And the devotee was not materially attached to the dog. This is the fine line we have to be very careful. He was attached to the atma of that dog.” – Radhanath Swami

So, one may say, “If he was attached to the atma, then why was he feeding the body of the dog? Why was he so concerned with proper meals, proper transportation? He had to pay for him to go on boats.” Because the body is the medium by which we could serve the atma. But what is the intent? A mother and father have to care for their children, have to care for the physical [health] of their children. But is the motivation to liberate their souls? “By serving this person’s body I can actually somehow or other give Krishna to their soul.” And if that’s what will really do, then the body is the medium. Yes, Shivananda Sen was very concerned with the body of the dog. But his purpose was to bring him to Lord Chaitanya, so he could get that mercy. And somehow or other, because of that kindness, the dog became attached to him.

Source: http://www.dandavats.com/?p=85017

From Back to Godhead

Stress, according to The World Health Organization, is the “health epidemic of the 21st century.” Demanding circumstances make us tense mentally, emotionally, and physically, and over time that tension takes a serious toll on our wellbeing. While there are many ways to deal with stress, one often overlooked and highly effective way is to cultivate a state of inner satisfaction. The word satisfaction, meaning the pleasure derived from the fulfillment of one’s wishes, expectations, or needs, comes from a Latin root meaning “content.” Unmet wishes, expectations, or needs, however, can cause dissatisfaction and stress. Such stress and dissatisfaction may impel us to make profound changes in our lives – they may impel us to strive for something different and better. The question is which “different and better” thing we decide to strive for.

Why Does Satisfaction Elude Me?

Most people want wealth and sensual satisfaction, and their stress is due to feeling that they don’t have enough of these. But unfortunately, striving for wealth and striving for sensual satisfaction are unhelpful in reducing stress and dissatisfaction. In fact, these aspirations only increase our problems. In the words of Srimad-Bhagavatam (4.22.33), “For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests.”

At present we’re considered “conditioned souls” because, due to our imperfect desires, we’re dependent on material conditions for our satisfaction; and in the final analysis, material conditions will never satisfy us. Actual satisfaction will come when we realize who we are, when we realize that our identity is beyond matter. Then, when we seek satisfaction beyond matter, we will have some hope of being content at heart.

“Atma, or self, is distinguished from matter and material elements,” Prabhupada writes. “It is spiritual in constitution, and thus it is never satisfied by any amount of material planning.” (Srimad-Bhagavatam 1.1.11, Purport) Thus our deepest cravings cannot and will not be satisfied within this realm of gross matter. Scriptural words wisely remind us that we’re looking for satisfaction in the wrong place: “Living only for the satisfaction of the senses, a person lives in vain.” (Gita 3.16)

Yet the many varieties of enjoyment within this world repeatedly give us a false hope that if we simply change our material situation our stress and dissatisfaction will be turned into happiness and satisfaction. Even if we acquire some sort of material happiness, however, it will soon be disturbed by the inevitable flux caused by the relentless progress of time. Therefore, in no uncertain terms, we learn that “Without contentment one could not be happy even if he possessed the property of the entire world or the entire universe.” (Srimad-Bhagavatam 8.19.21)

Srila Prabhupada’s definition of satisfaction includes an indication of how we can achieve it: “Tushti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction.” (Gita 10.4–5, Purport)

According to Srila Prabhupada and the scriptures, satisfaction comes by desiring and amassing, not more, but less, and thoughtful people come to a similar conclusion. In a December 15, 2017, New York Times article called “My Year of No Shopping,” author Ann Patchett writes,

Once I stopped looking for things to buy, I became tremendously grateful for the things I received. . . . It doesn’t take so long for a craving to subside, be it for Winstons or gin or cupcakes. Once I got the hang of giving shopping up, it wasn’t much of a trick. The trickier part was living with the startling abundance that had become glaringly obvious when I stopped trying to get more. Once I could see what I already had, and what actually mattered, I was left with a feeling that was somewhere between sickened and humbled. . . . There’s a reason that just about every religion regards material belongings as an impediment to peace.

Srila Prabhupada concurs: “People must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy.” (Srimad-Bhagavatam 8.19.21, Purport) And: “Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind’s becoming satisfied.” (Gita 17.16, Purport)

The core reason for our stress and dissatisfaction is that we’ve forgotten who we are. We’re thinking that we’re the body or mind, but that is false. The fact is, jivera ‘svarupa’ haya-krishnera ‘nitya-dasa’ (Chaitanya-charitamrita, Madhya 20.108): we’re eternal spiritual beings, atma. Our nature is to serve – the atma’s innate activity is service – but in the material sphere, instead of serving spirit we’re serving the dictates of desire, anger, lust, illusion, insanity, and envy. As we begin to grasp the dire situation we’re in, we can begin to do something about it. At that time, rather than trying to satisfy and serve the dictates of our lower nature we can try to satisfy and serve the dictates of our own self, the atma.

In Srila Prabhupada’s words, “The whole material world is full of hungry living beings. The hunger is not for good food, shelter, or sense gratification. The hunger is for the spiritual atmosphere.” (Srimad-Bhagavatam 1.12.6, Purport)

Thus our heart’s dissatisfaction can cause us to reflect, and once we do we will see that restraining rather than indulging our senses brings us closer to our goal of a stress-free, satisfied existence. Lord Krishna tells Arjuna, “A person who is not disturbed by the incessant flow of desires – that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.” (Gita 2.70)

In this process of searching to end stress and become satisfied, however, there’s a serious pitfall, namely being satisfied with mere satisfaction. In another New York Times article, “How to Be Happy,” we’re told, “Happiness isn’t something that just happens to you. Everyone has the power to make small changes in our behavior, our surroundings and our relationships that can help set us on course for a happier life.” (November 15, 2017) The author, Tara Parker-Pope, goes on to explain what those small changes can be. Most of us (me included) can relate to them – “tame negative thoughts, live in a country that has social freedom, spend time in nature, establish relationships with happy people, do meaningful work, be kind.” It’s true: these things, combined or individually, will lead to increased satisfaction and reduced stress. But that state itself can be a trap: in that state we can become conditioned by a sense of happiness and knowledge, satisfied by our situation, work, or intellectual pursuits, and end our quest for satisfaction before we’ve come to its end – the spiritual platform.

In other words, we may adjust our lives in ways that increase our sense of satisfaction but, at some point, find that in the deepest recesses of our heart we’re still craving something more; our soul is still hankering, still seeking.

That material satisfaction can actually become an obstacle is confirmed by Queen Kunti. She prays, “My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted.” (Srimad-Bhagavatam 1.8.26) Material comforts can lull us into a sense of satisfaction that’s not complete. And rather that looking at that incompleteness, we avoid further investigation; we become complacent.

What’s the Source of Satisfaction?

Krishna says, “Everything comes from Me” (Gita 10.8), and “everything” includes satisfaction. God, Krishna, is self-satisfied because He is fully opulent and is always full in Himself; He does not need a pinch of our help for His satisfaction; rather He is the original source of our satisfaction (and the satisfaction of all living entities). We, as His parts, have the quality of satisfaction within us but in minute quantity. Whatever satisfaction we experience separate from Him will be incomplete and threatened by external circumstances.

Once we approach Krishna for satisfaction, however, we’ll find an unlimited supply, a veritable ocean. At that time we’ll have no more hankering, for we will be fully satisfied. Srila Prabhupada says, “You’ll be joyful. Your material moroseness will go at once. At once. Brahma-bhutah prasannatma na shocati. You’ll be free from all anxiety. . . .  And there will be no demand for your sense satisfaction. You’ll feel yourself full. ‘Oh, I am full. I have nothing to demand.’ Such stage will come.” (Lecture on Bhagavad-gita 5.7–13, August 27, 1966, New York)

How Can I Get It?

Satisfaction is an austerity of the mind (Gita 17.16), and by satisfaction the mind is purified (Srimad-Bhagavatam 10.5.4). So the beginning of our quest for satisfaction is to take up Ann Pachett’s process of not acquiring or striving for more but of voluntarily focusing on what we have rather than what we don’t. “One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness.” (Srimad-Bhagavatam 8.19.24)

From this point of detachment we come to knowledge: there is no lack of anything in this world, for everything is already supplied by Krishna; there is no scarcity. The only thing that’s lacking is our awareness of Krishna. By becoming conscious of Krishna and conscientiously applying our energy to please Him with whatever facilities we have, we perform bhakti-yoga, uniting with God by serving Him with devotion. When we work in this way, to satisfy the Lord, we gradually become free of affection for matter.

Srila Prabhupada writes,

The Krishna conscious person is concerned only with the satisfaction of Krishna, and nothing else. Therefore he is transcendental to all attachment and detachment. If Krishna wants, the devotee can do anything which is ordinarily undesirable; and if Krishna does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore, to act or not to act is within his control because he acts only under the direction of Krishna. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform. (Gita 2.64, Purport)

If we live in this way, only for the satisfaction of Krishna, our thoughts will be positive and what work we do or where we live will be less important, for our only business will be to satisfy Krishna. Srila Prabhupada writes, “The perfection of religion is to attain complete satisfaction of the spirit soul, and this is accomplished by rendering devotional service to the Lord, who is beyond the perception of the material senses.” (Mukunda-mala-stotra 5, Purport)

Again in Srila Prabhupada’s words: “The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.” (Gita 2.55, Purport)

Each of us is part of the Supreme Person, Krishna. As a part of the body does not act for self-satisfaction but for the satisfaction of the whole body, so we, the atma, are meant to work for the satisfaction of the supreme whole, Krishna. This sort of work alleviates stress and bring us great satisfaction.

“One’s only concern should be to satisfy the Lord by one’s activities,” Srila Prabhupada writes. “If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.” (Srimad-Bhagavatam 3.9.41, Purport)

The satisfaction we feel by acting in this way is like the feeling we have when we finally get a healthy meal after not eating for a long time. As we eat, we feel our hunger dissipate and our body becoming satisfied and strong. Similarly, by serving Krishna with devotion, we feel transcendentally satisfied and detached from material objectives. As  Srimad-Bhagavatam (11.2.42) states, “Devotion, direct experience of the Supreme Lord, and detachment from other things – these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.”

So, beyond the satisfaction derived from detachment from our material situation is the far greater satisfaction of devotional service of the Supreme Personality of Godhead, for devotional service is the unalloyed activity of the soul.

When we, the soul, are in contact with matter, our activities are adulterated and we experience these adulterated activities as stress and dissatisfaction. We go beyond this stage by attaining neutrality in the material world. (Apropos of Ann Pachett’s Times article, we “stop shopping.”) And passing this stage of equanimity, we become fixed in the transcendental loving service of the Lord. Sincere devotional service eliminates stress and dissatisfaction and allows us to further progress to the position of always seeing Krishna eye to eye by dint of pure affection for Him. At that point, by Krishna’s grace, we are free of material desire. Then we are always satisfied.

“A Krishna Conscious person is always satisfied whether in Vaikuntha or in hell,” Srila Prabhupada wrote. “His satisfaction is not the particular place but his sincere service attitude towards Krishna.” (Letter, November 13, 1967)

Furthermore, Srila Prabhupada writes, “Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing.” (Gita 1.32-35, Purport) Devotional service to Krishna is not always easy, but difficulties do not deter a devotee. “One who works for the satisfaction of the Lord only,” Prabhupada writes, “however difficult such work may be, . . . finds himself always in transcendental bliss.” (Gita 2.39, Purport)

One exalted devotee expresses it this way:

My Lord, those who keep themselves independent of Your service are helpless. They work on their own account and thus receive no support from superior authority. Therefore I long for the time when I shall engage fully in Your transcendental loving service without any desire for material satisfaction and without hovering on the mental plane. Only when I engage in such unalloyed devotional service will I enjoy actual spiritual life. (Sri Yamunacharya, Stotra-ratna 43)

How Good Does It Get?

When our devotional service is unmotivated and uninterrupted, we feel completely satisfied.

In Srila Prabhupada’s words:

Remaining fixed in devotional service gives one the utmost in self-satisfaction. Actually self-satisfaction can be achieved only by pure devotees, who have no desire other than to serve the Supreme Personality of Godhead. Since the Supreme Personality of Godhead has nothing to desire, He is fully satisfied with Himself. Similarly, a devotee who has no desire other than to serve the Supreme Personality of Godhead is as self-satisfied as the Supreme Lord. Everyone is hankering after peace of mind and self-satisfaction, but these can only be achieved by becoming a pure devotee of the Lord.” (Srimad-Bhagavatam 4.22.49, Purport)

Devotees become fully peaceful and satisfied because of their association with the complete whole, Krishna, and Krishna grants them genuine transcendental understanding. He says, “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” (Gita 10.10)

But it gets better. Srila Prabhupada writes in Renunciation Through Wisdom (Chapter 2),

The devotees are the Lord’s relatives and family members. Just as ordinary people feel joy and satisfaction when they look after the needs and comforts of their family, the Lord also feels pleasure when he tends to the well-being of His devotees. Thus the Supreme Lord is known as Bhakta-vatsala, ‘the maintainer of the devotees.’ . . . When the devotee is devoid of all material desires, the Supreme Lord feels great satisfaction in fulfilling all his needs.

A devotee’s satisfaction goes beyond detachment from matter, beyond freedom from stress, and even beyond satisfaction and receiving knowledge and maintenance from the Lord. In fact, the Lord gives His devotees the ability to satisfy Him through their love. Lord Brahma tells Lord Krishna, “How greatly fortunate are the cows and ladies of Vrindavana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.” (Srimad-Bhagavatam 10.14.31)

Moreover, the Lord is so pleased with His unalloyed devotees that He wants to satisfy them. Therefore “He manifests His innumerable transcendental forms for the satisfaction of His devotees.” (Srimad-Bhagavatam 3.20.25) In His world, the spiritual world, Krishna reciprocates the affection of His devoted servants by becoming their friend, son, or lover. And in the material world Krishna reciprocates from within the hearts of His devotees by revealing Himself as ever-increasingly new. Inspired by Him, devotees experience increased transcendental bliss in the execution of their devotional service.

Krishna says, “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” (Gita 10.9)

Complete Satisfaction

The real aim of life is complete satisfaction. And that complete satisfaction can be achieved only by devotional service to the Supreme Personality of Godhead, Krishna. By engaging in His service with devotion, we’re freed from all anxieties and we’re happy, for we see God’s design behind everything and we know He is our most dear friend.

Prabhupada writes, “I see all round hopes; there is nothing to be disappointed in my service to Krishna. Let us go on with our work for Krishna for His satisfaction and for the benefit of the whole world.” (Letter, December 31, 1967)

During his visit to Italy, Prime Minister Narendra Modi met Italian artist Giampaolo Tomassetti, a cultural interaction that drew wide attention in the Indian and international media. The meeting was highlighted as a warm exchange centered on art, Indian civilisation, and the deep cultural bonds that can connect India and Europe. Tomassetti presented Modi with a painting inspired by Varanasi, and the Prime Minister described it as “a glimpse of Kashi in Rome”. Media reports noted that the artwork reflected Tomassetti’s long-standing engagement with Indian culture and sacred traditions. Artist’s Spiritual Link What makes this meeting especially meaningful is Tomassetti’s long association with the Krishna consciousness movement. Sources state that he began studying the Bhagavad Gita and other Vedic texts after being deeply influenced by Indian spiritual literature, later aligning himself with ISKCON and working for the Bhaktivedanta Book Trust. He is also identified in ISKCON-related coverage as Jnananjana Dasa, showing that his artistic journey has been closely tied to devotional life for many years. According to published profiles, Tomassetti spent years immersed in Indian sacred literature and even served as a Vaishnava monk for nine years. His well-known Mahabharata-themed works and Vedic-inspired art have been part of a decades-long devotional and artistic commitment, not a recent or casual interest. Positive Cultural Message The meeting can therefore be seen as more than a diplomatic photo opportunity; it was also a recognition of a foreign artist who has sincerely embraced Indian spirituality and culture over many years. Modi’s public appreciation for Tomassetti’s work helped bring attention to the global reach of Indian civilisational values and the continuing influence of Śrīla Prabhupāda’s teachings through ISKCON-linked cultural expression.

• NDTV: “A Glimpse Of Kashi In Rome”: PM Modi Shares Pictures With Italian Painter
• NDTV: PM Modi Gets Glimpse Of “Kashi In Rome”, Meets Painter Giampaolo Tomassetti
• Gujarati Samachar: Italian artist Giampaolo Tomassetti presents PM Modi with a painting on Varanasi
• DD India: Italian artist Giampaolo Tomassetti presents painting on Varanasi to PM Modi
• News on Air: PM Modi lauds Italian painter Giampaolo Tomassetti for his work on Indian culture
• ISKCON News: Italian Devotee Artist Presents Varanasi Work to PM Modi
• Times of Oman: PM Modi appreciates Italian painter Giampaolo Tomassetti’s work on Varanasi
• The Statesman: ‘Kashi in Rome’: PM Modi lauds Italian artist Giampaolo Tomassetti’s work
• Web India 123: Indian diaspora, artists accord warm welcome to PM Narendra Modi in Rome
• Instagram reel: Italian artist Giampaolo Tomassetti presented a special painting of …
• Instagram post: Narendra Modi expressed deep appreciation for Italian painter …
• Facebook: Italian Artist Reveals Experience Gifting PM Modi Varanasi Painting
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Channel: Republic World

Italian Artist Reveals Experience Gifting PM Modi Varanasi Painting | Giampaolo Tomassetti Renowned Italian artist Giampaolo Tomassetti gifted a stunning painting of Varanasi’s sacred ghats to Prime Minister Narendra Modi during his official visit to Italy. In this video, …

Source: https://www.dandavats.com/?p=118128

In a significant development for community healthcare in West Bengal, the All India Institute of Medical Sciences (AIIMS), Kalyani, and Sri Mayapur Community Hospital have formalized a five-year Memorandum of Understanding (MOU) establishing a comprehensive collaboration in Community Pharmacology, capacity building, outreach, and community-based research. The agreement was signed on 23 May 2026 at a formal ceremony attended by senior leadership from both institutions.

The MOU was signed by Harilila Das, Hospital Director, on behalf of Sri Mayapur Community Hospital, and by Prof. Dr. Arvind Sinha, Executive Director, on behalf of AIIMS Kalyani, in the distinguished presence of Prof. Dr. Yogendra Kumar Gupta, President. The ceremony was also attended by Dr. Mukesh Kumar and Dr. Tirthankar Deb, representing AIIMS Kalyani; Dr. Santosh Kumar Roy, Medical Superintendent; and Dr. Santaraj Singh, Administration Manager, representing Sri Mayapur Community Hospital.

AIIMS Kalyani’s selection of Sri Mayapur Community Hospital as its community partner reflects a deliberate and values-driven decision. In evaluating potential partners for its Community Pharmacology and Training Cell, AIIMS Kalyani sought an institution whose operational ethos and commitment to public service aligned with its own academic and social mission. Sri Mayapur Community Hospital stood out on both counts.

Read more: https://iskconnews.org/aiims-kalyani-partners-with-sri-mayapur-community-hospital-in-landmark-mou/

By Parabhakti Dasa

In anticipation of India’s Prime Minister Narendra Modi’s recent visit to Italy, Her Excellency Vani Rao, Ambassador of India to Italy, reached out to me regarding a project of great symbolic and cultural significance: commissioning an Italian devotee artist to create a work that captures the very soul of India.

The initiative was conceived as a way to strengthen, from both cultural and spiritual perspectives, the historic bond between India and Italy, two ancient civilizations united by an extraordinary sensitivity to art, philosophy, and the inner life.

The chosen subject was a panoramic view of Varanasi, one of the oldest and most spiritually resonant cities in the world, a universal symbol of India’s millenary tradition and the profound sacred dimension that permeates its culture.

There was no doubt in my mind about who should undertake such a work; it was Jnananjana Dasa, born Giampaolo Tomassetti. An artist of extraordinary sensitivity and one of the pioneers of devotional art within our Hare Krishna movement, he played a fundamental role in the development of the Vaishnava Art Academy alongside Ram Das and Dhrti Devi Dasi, renowned disciples of Srila Prabhupada, personally instructed by him. The Academy, together with the one in Los Angeles, contributed significantly to the illustrations found in Bhaktivedanta Book Trust (BBT) publications, works that have inspired millions of people around the world.

Read more: https://iskconnews.org/italian-devotee-artist-presents-varanasi-work-to-pm-modi/

From Back to Godhead

The desire to be soul-conscious inspires a move to a soul-compatible place.

“The soul [jivatma] is unborn, eternal, immortal, and primeval. It does not die when the body dies.” (Bhagavad-gita 2.20)

I first heard details about jivatmathe soulin 1971 during my maiden overseas trip. I was reuniting with my then-boyfriend (later husband) John in India, and to me, a born and bred atheist, jivatma was a quaint irrelevant idea.

An idea, however, can be like a seed: it can germinate.

As a wizened juniper sapling clings to a weathered cliff, so, despite the harsh winds of skepticism and flurries of distractions, the idea of jivatma embedded itself in my heart and grew into wispy “what ifs.” What if the body contained an infinitesimal spiritual particlethe soulthat is the antithesis of the body, a particle that wasn’t born and doesn’t die, that was indestructible and everlasting?

What if the soul is the body’s source of life and consciousness, as the sun is the universe’s source of heat and light? What if life doesn’t come from a perishable, chance combination of material elements? As a photojournalist exploring Mumbai, these musings coaxed me from blaring car horns and teeming streets to some curious transcendent possibility. The mythical, irrelevant idea of jivatma began delicately to undermine what had been for me a lifetime of hidden hopelessness: what’s the point of life, of peace, of accomplishment of anything if everything is a fleeting combination of elements? Why distinguish evil from honorable, orderliness from mess? And why work so hard?

More than a consoling theory to save me from confusion and gloom, without my intending it, the plausibility of jivatma gradually changed my perception. Early one morning, before Mumbai’s bustle began, I watched a bullock cart lumber up to one of the city’s most popular sweet shops. Immediately, four robust men from the shop began unloading the cart’s six twenty-gallon aluminum containers of fresh milk. One after the other they emptied the containers, the milk flowing like a waterfall in springtime, into six huge black iron woks that already had high flames under them. Skinny boys, holding long brass rods with wide flat ends, began stirring the milk. Meanwhile, a woman in tatters with three small children in equally threadbare clothes walked up. She tipped over each one of the empty and now relatively light containers, allowing the tiny bit of milk left in them to trickle into an earthen jug one of her children held. By the time she had tipped over all six containers, her jug was full of fresh milk. The sweet-shop workers ignored her, giving me the impression it was a regular routine. This woman carried herself with such dignity and cheer, was so conscientious of her task and loving with her children, that despite her humble activity I found myself considering her not a poor person or a woman or an Indian, but an individual animated by a noble, shining, divine spark. The soul’s presence was becoming conceivable.

In Bhagavad-gita Krishna claims that the core of Arjuna’s dilemma, and so also the core of mineand everyone else’sis that we’ve forgotten who we are. We’re a soul (jivatma), Krishna says, that resides in the temporary body. The soul is subtler than the senses and so cannot be seen, touched, or tasted. It is beyond intelligence, which acquires and analyzes information, and beyond the mind, which wants to exploit what the senses perceive. The soul is beyond time and space. Its presence in the heart animates the body, and its absence reveals the body’s true nature: a corpse.

A Move to Simplicity

So, decades after Mumbai, pushed by the sickening endless stress of Los Angeles life and pulled by a spiritual call, John and I put aside our fear of amenities lost to raw simplicity, packed all we owned into boxes, helped our daughter Priya mark each box with its contents, put them in a rented truck, and headed north. Trepidation melded with hope and joy as a five-year-old and two graying pioneers with young hearts waiting to be unboxed drove off, ready to be all they were meant to be, ready to renew their love for life and for each other and to explore their own lovability, ready to be themselves-jivatmas.

As we passed the modern clutter of human attempts for happiness in the form of cavernous malls, places for fast and thoughtless food, rows of office buildings, alluring yet dizzying shopping centers, I considered that simply by observing myself I could experience jivatma’s presence: how I always sought happiness and jivatma is always happy; how I didn’t want to die and jivatma is eternal; how I yearned for meaning and understanding and jivatma is purposeful and knowledgeable; how I was convinced of my importance and jivatma is innately important; how, despite my age, I felt young and jivatma is youthful.

It didn’t end there. I thought of how at odd moments, while being caressed by the ocean breeze, I could feel that I was self-satisfied and loved to give of myself; jivatma is fulfilled and flourishes through selfless service. I really didn’t need to compare myself to others or to be special and popular.

In all the many years between Mumbai and Los Angeles the tenacious idea of jivatma remained rooted in the rocky outpost of my heart. And now part of me wanted to try to be who I am, try to untie the knot of ignorance that made me misidentify myself with my mind and body. Maybe I was an alien in the city hubbub because I was alien to my actual self; maybe it was jivatma who cried from my heart, “Go beyond the surface of existence!” Jivatma, my mysterious inner voice, knows that the body and mind it gives life to have a refined importance and purpose. Jivatma is dedicated to that purpose.

That tiny spiritual particle rejects the way I misuse my body, my mind, and a society that supports such misuse. But to be jivatma-conscious I felt I needed a jivatma-compatible place. Fortunately, John wanted the same for himself, and we both wanted it for Priya.

Sharanagati, a Hare Krishna community in British Columbia, Canada, was austere and remote, but it was perhaps the only place where my family and I could learn that sacredness wasn’t complicated and impossible. I am, and we all are, already sacred. To realize our sacredness, some of us like my family and Ineeded to live in a place more sanctified than a city, a natural place with people who lived lightly on this earth, people filled with wonder and love, yearning and gratitude

Deciding to Live With Resolution

Three days and fifteen hundred miles after leaving Los Angeles, John, Priya, and I pulled into the driveway of our small, chocolate colored, wood-sided Sharanagati rental. Until this moment the house had been sight unseen, and as I peered through the windshield at its small windows and noted the path an animal had made burrowing through the straw-bale insulation in the house’s crawl space, misgivings crept over me. What kind of place was this? Stiff from sitting, I stepped down from the truck into Sharanagati’s silent, spacious beauty. Its unsullied air, its endless sun-soaked hillocks and draws, its huge brilliant blue sky brought me face to face with some profound yet warm reality that welcomed and embraced me.

I was elated. John, Priya, and I had actually done it. We’d broken free. We’d made a scary, revolutionary move not based on our work, on what others expected of usand certainly not on the climate or on our convenience!-but on what was best for us as a family and as individuals. Even the still unknown condition of our rental didn’t dampen my spirits. John and I figured our monthly expenses here would be a third of what they’d been in Los Angeles.

A couple of days later, just after we’d emptied our last moving box, I was on the southern slope next to our new home, pulling weeds and shifting rocks to make space for a garden. It was a torrid and windless June afternoon, and when I paused under the shade of a large fir, I became aware of a layer of activity at ground levelblack ants; blackand- red ants that, I discovered, gave a wicked bite; small, medium, and large ants. They walked hurriedly for a few inches and hesitated, sometimes consulting briefly with ants going the other way, slightly altered their course and rushed on. Soon I’d uncovered six large ant colonies under different rocks, each highly populated and furiously busy, and several containing about a hundred large, whitish, well-organized oval eggs that looked like rows of puffed rice. Every ant was acting in its specific function, with some clear and highly motivated intent. Apparently it was never discouraged and was rarely confused, even when its home was disturbed and the activity around it frenzied. By their nature the ants were determined, disciplined, and harmonious.

I, however, was not an ant. Although I appreciated their resolute determination and cooperativeness, unlike them I didn’t act simply out of instinct but had choices: I could choose to battle the ants or to ignore them. Although ant bites discouraged Priya from gardening, I could choose to be conscious of the higher self and to act according to its promptings, or to ignore the inner voicethe soul’s voice that wanted more than an ant-free garden. That voice wanted to be free from slaving to wants; it cried for something beyond getting educated, making a living, raising a family, and leaving a good name for posterity. It insisted, “Life is more than a perpetual war against various troubles and miseries. It’s meant for more than eating and sleeping, sexual satisfaction, work and recreation.”

Bhagavad-gita unequivocally informed me that I was meant to function as jivatma that is, to participate in the spiritual dimension of life. To do this was another kind of struggle as I, jivatma, transformed the theory of jivatma into practice. But I am an ordinary person, not a saint. Would this work? In these first weeks, the novelty of plowing the earth and the luxury of silence and open space made Sharanagati life a delight. But as weeks became months, years, and decades, would I become robotic instead of resolute? Would this new life become as mindless as my old one?

Maybe, by following Bhagavad-gita’s straight forward guidance, in our country setting my family and I, whatever our shortcomings, could live as jivatmas. The bedrock of our attempt would be resolution our ongoing decision to defy our own contrary moods and doubts while trying to make the best choices, big and small, in the present moment. My husband and I could easily lose our focus and return to Los Angeles. But for our own good and because it was the best place we knew of for our daughter, we didn’t make that choice. We stayed. In Sharanagati, swaddled by nature, we felt the chastity of our antlike resolution would take even a grain of faith seriously and suspend unbelief; the mystery of resolution would allow us to trust the intangible, knowing that external events did not and never would possess ultimate power over us.

When on my knees by myself in my garden or my bedroom or a temple through resolution I would take responsibility for my life, subordinate my feelings to my values, and risk replacing my old patterns of thought with fresh ones offered in the Gita. Through spiritual resolution I’d act for the good of jivatma and, with simple sincerity, avoid diversion and dryness.

So, “resolute” meant to keep focused, to tolerate troubles (including mosquitoes and children’s messes), to be flexible before challenges, to discriminate between what to and what not to do, and to learn from mistakes. After trying eco-friendly but ineffective ant deterrents, I avoided admitting defeat by ignoring the ants, only to discover that black bears enjoyed turning over our garden rocks to find and lap up colonies of them. Bears checked the ant population, and all I had to do was replace bearturned rocks. (These bears were people-shy, so we didn’t have to fear them. In fact, we hardly even saw them.) If I could remain clear and resolute, at least some problems would work themselves out.

“Irresolute” would mean that, discouraged by my dullness, upset by difficulty, and neglectful of jivatma, I’d live a humdrum life feeling like lost luggage, vulnerable to changing fortunes and others’ opinions, with a blind hope in future happiness. And I’d avoid the frightening experience of being alone and feeling the emptiness and futility of an existence captured only by externals by being engrossed in work or using the many distractions society offers.

The most important decision in my life fell to me: to accept my role, fulfill my duties, and at the same time, become aware of my identity and purpose. From the strength of resolution I could approach the choices and events in my life consciously, whether I was in the city, the country, or in between. But for now, John, Priya, and I were glad to be in the country. A month after we arrived in Sharanagati, Priya and I were planting our third pear tree when a plane flew high overhead, leaving a sky-long trail of white exhaust. Astonished, Priya looked up and said, “What is that?” with a tone that made me also wonder why it was necessary for a great, noisy metal contraption to mar the boundless pure blue yonder.

Ants were still busy at our feet, but there were fewer of them.

Source: http://www.dandavats.com/?p=29522

By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

By developing genuine devotional qualities, one’s understand of God becomes clear and perfect arjuna uvacasenayor ubhayor madhyeratham sthapaya me ‘cyutayavad etan nirikse ‘hamyoddhu-kaman avasthitankair maya saha yoddhavyamasmin rana-samudyame

“Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt.”

Arjuna wanted to see with whom he had to fight. He had no desire to fight. He was fighting unwillingly. Although he is a ksatriya and his duty was to kill, especially on behalf of Krishna , hewas not eager to kill anyone, because he was a Vaisnava.
One reason why Krishna comes to this world is to give protection to His devotees (paritranaya sadhunam). Sadhu means a devotee, not someone who wears saffron dress and smokes bidi’s.The sastras explain the qualities of a sadhu:

titiksavah karunikah suhrdah sarva-dehinam ajata-satravah santah sadhavah sadhu-bhusanah (Bhagavatam 3.25.21)

Sadhu is titiksava – he tolerates all kinds of miserable conditions; he is never disturbed. Yasmin sthito na duhkhena gurunapi vicalyate (Gita 6.20-23): “Being situated in such a position, one is never shaken, even in the midst of greatest difficulty.” A sadhu, who has got the shelter of Krishna , even if he is placed in the most dangerous condition, is never disturbed. Just like Prahlada Maharaja. His father put him in so many dangerous conditions; he even gave him poison. Prahlada knew it was poison, but he thought, “Father is giving me poison. Who can check?All right, let me drink. If Krishna likes, He will save me.” This is the position of sadhu: in all circumstances, he is tolerant.

Although a sadhu is titiksavah, or undisturbed, he is karunikah, merciful to others. Just like Jesus Christ. While being crucified, he was praying: “God, these people do not know what they are doing. Please excuse them.” This is sadhu. They are suffering for want of God consciousness, Krishna consciousness. So even up to the point of death, he is trying to preach Krishna consciousness. “Let the people be benefited. What is this material body? Even if I am killed – actually my body will be killed, not me – that is alright.” This is sadhu: He is tolerant and merciful at the same time.

A person who is disturbed cannot do any beneficial work to any others: “No, I am very much disturbed. Don’t talk with me.” But a sadhu goes on benefiting the people in general. He does not just do mundane humanitarian work, which cares only for humans, but serves all kinds of living entities (suhrdam sarva-bhutanam).

One rascal has manufactured this idea of daridra-narayana, or Narayana in the form of a poor human being. He says the poor man has become Narayana, but he does not mind killing and feeding on the goat-Narayana. We are not talking of this kind of sadhu. A real sadhu will not allow any kind of killing.

In the Christian religion, one of the injunctions is “Thou shalt not kill.” But today Christians are managing some of the biggest slaughter houses in the world. What kind of Christianity is this? It has become very difficult to find out a true Christian, although they claim, “We are Christians.”

A real sadhu does not allow any killing. Animals are living entities, so how can we say they have no soul? All the symptoms of possessing the soul that are found in humans are found in animals too. A man also eats, the animal also eats; the man sleeps, the animal also sleeps; the man enjoys sex life, the animals also enjoy sex life; the man defends, the animals also defend. What is the missing thing in an animal that makes us think they have no soul?

The Christians have now changed the commandment “Thou shalt not kill” to “Thou shalt not murder,” because the term murder applies to only human beings. But Lord Jesus Christ never said like that. The commandment “Thou shalt not kill” applies to both humans and animals – and even trees. You cannot unnecessarily kill anyone.

Krishna consciousness means to become kind to everyone. Therefore we say, “No meateating.” We take only Krishna prasadam. As God, Krishna can eat anything, but still He recommends, patram puspam phalam toyam yo me bhaktya prayacchati (Gita 9.26). Why? Because we have to take Krishna’s prasada, so He is recommending, “These things you can offer Me.” So that is our food. As devotees of Krishna , we are meant for eating the remnants of foodstuff offered to Krishna .

If you want to conquer the tongue, then you fix up your mind that you shall not take anything that is not offered to Krishna . Tara madhye jihva ati lobha maya sudurmati. Tongue (jihva) is the bitterest enemy of the living being. It is always dragging us: “Give me this wine immediately. Give me tea immediately. Give me this cigarette immediately. Give me this meat.” If we stick to eating Krishna -prasada, then naturally the unwanted things will stop.

So if all human beings become vegetarians – not just vegetarians, but eaters of the Krishna’s prasada – all these liquor shops, slaughterhouses and brothels will be closed. This is Krishna consciousness movement. We want to close these nonsense places of sinful life: brothels, illegitimate sense gratification, gambling dens and prostitution. If we are embarrassed with this sinful life, there is no possibility of becoming again acyuta. We remain cyuta, or fallen.

Some rascal philosophers preach, “Oh, religion has nothing to do with your eating. You can eat anything you like, and still you become a religious man.” This is all nonsense. Nobody can become religious if he is attracted to sinful activities. You must stop sinful activities. That is the first condition. Otherwise you cannot understand what God is.

People have got no clear conception of God because they are sinful. But we can give the name, address and everything about God through this Krishna consciousness movement. We give them a clear conception, not just a vague idea, “God may be like this, God may be like that.” 
Here is a clear description of God:
venum kvanantam aravinda-dalayataksambarhavatamsam asitambuda-sundaraìgam kandarpa-koti-kamaniyavisesa- sobham govindam adi-purusam tam aham bhajami (Brahma-samhita 5.30)

This is not the imaginary description of Krishna by some poet. This is Krishna’s actual description as described in the sastra. Syamasundara Krishna , or Muralidhara, is playing on His flute (venum kvanantam). Aravindadalayataksam: His eyes are just like petals of the lotus flower. Barhavatamsa: there is a peacock feather on His head. Kandarpakoti- kamaniya-visesa-sobham: He is so beautiful that His beauty can cut down the combined beauty of thousands of Cupids.

When God, Krishna , came on this planet, His features matched this description. This painting of Krishna is not an artist’s imagination. This is exactly how Krishna looks. Here is the form of the Lord, His name, His activities – a clear conception of God. A real sadhu knows what God is. He does not imagine, “God must be like this, God may be like this, He must be a very old man.” You cannot create God by imagination. God is God – always.

God never falls from His original position. Krishna says in the Bhagavad-gita (7.7), mattah parataram nanyat: “There is no more superior authority than Me.” That is God. isvarah paramah Krishnah (Brahma-samhita 5.1). isvarah means controller, and paramah means supreme. And who is that? Krishna .Therefore He is Acyuta, the Infallible. He keeps His position and never falls down. We are all fallen souls because we have given up our position of serving Acyuta.

Consider the example of a finger in a body. Its business is to serve the body. The finger can pick up a rasagulla and keep it here; it cannot eat or enjoy it on its own. Similarly, we cannot eat directly as long as we are separated from Krishna . That is our diseased condition. We have to therefore offer everything to Krishna . When Krishna eats, and if we eat the remnants, we become energized. When the finger puts the rasagulla inside the mouth, it goes into the stomach, and the finger immediately becomes reddish; in other words, the finger enjoys by getting nourishment. Not only the finger, but the eyes, legs and the entire body enjoys, because the energy is distributed. Similarly we cannot be energized by eating directly; we must eat Krishna’s prasada. This is the principle. Jivera svarupa haya nitya Krishna dasa (Cc. Madhya 20.108-109): “Every individual soul is eternally a servitor of Krishna .”

By serving Krishna , we remain in our Acyuta position. If we refuse to serve Krishna , that is vicyuta, or fallen condition. By practicing Krishna consciousness, we belong to the acyuta-gotra. Gotra is the family tradition. According to Vedic civilization, everybody has got a gotra. Gotra means “of the same family of åsis.” So we have to reclaim our acyuta-gotra, by becoming a part of Krishna’s family. In our fallen state, we have forgotten that we belong to the family of Krishna . Krishna is not alone; Eko bahu syam: He wants to enjoy with everyone.

So we are all family members of Krishna , not just void. This voidism is another rascaldom. Krishna is the most powerful and opulent person, so why should He be alone? Have you seen any powerful opulent person staying alone? Any rich man, any powerful man, any king, any lord – he has got so many associates. Similarly Krishna is never alone. Therefore you will see that Krishna is always with someone – Krishna with the gopis, Krishna with the cowherds boys, Krishna with Arjuna. Krishna is never alone.

Arjuna knows all these things because he is a devotee. Therefore he is specifically addressing Krishna as Acyuta.

Source: http://www.dandavats.com/?p=29755

By Kulavati Krishnapriya Devi Dasi,

A chartered accountancy student from Asansol, Kr. Ayush Agarwal has developed three digital tools under his initiative, Krishna’s Akagrow, to support ISKCON’s preaching and counseling efforts.

Launched in November 2023 on the disappearance day of Srila Prabhupada, the initiative has received his blessings and has since evolved to release three digital tools: Govind, a platform connecting spiritual seekers with ISKCON devotee mentors; Damodar, a browser extension for annotating the Vedabase; and Mukund, a cross-platform sadhana-tracking app. All three are offered free or at a nominal cost, with the initiative operating without accepting donations.

Read more: https://iskconnews.org/student-launches-free-digital-tools-for-devotees/

Intelligent Design in a Modern Vedic Context

By Leif Asmark Jensen

(Lalitanatha dasa)

 Consciousness is our most immediate experience. Yet, when it comes to studying consciousness beyond one’s own conscious experience, we can only study circumstantial evidence. One such category is studies of the symptoms of a conscious action on events or physical objects. This is known as the argument from design.

An argument from design refers to the inference that a feature cannot be explained as solely the result of physical processes or attributed to chance, but is due to conscious activity. Such inferences are commonplace. For instance, archeologists study flints to see if everything can be explained as the result of natural geological processes, or if certain features, such as a series of parallel strikes, must be the result of conscious activity. If archeologists conclude the latter, they can be said to have inferred ”design” or ”intelligent design”.

Design arguments applied to nature and the universe are old stuff within philosophy, theology and science, tracing back into the pre-Christian Western world, as well as being found in other contexts, such as India’s tradition of Vedic philosophy. Appeals to design have generally been used to substantiate the existence of a Deity, adding a controversial feature to design arguments.

Cicero (106–43 BC) wrote:

“When you look at a picture or a statue, you recognize that it is a work of art. When you follow from afar the course of a ship, upon the sea, you do not question that its movement is guided by a skilled intelligence. When you see a sundial or a water-clock, you see that it tells the time by design and not by chance. How then can you imagine that the universe as a whole is devoid of purpose and intelligence when it embraces everything, including these artifacts themselves and their artificers?”[1]

Similar arguments were made by Socrates and Plato and other Greeks, by Augustine, Aquinas and other Christian scholastics, and by founders of modern science such as Bacon, Kepler and Newton (Newton: “This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.”[2])

The term ’intelligent design’ has also been known in the West for centuries. Even Darwin used it: “One cannot look at this Universe with all living productions and man without believing that all has been intelligently designed; yet when I look to each individual organism, I can see no evidence of this.”[3]

From Scientific American in 1847: “Where must we look for this fountain but to the great storehouse of nature — the innumerable and diversified objects there were presented to our view give evidence of infinite skill and intelligent design in their adaptation to each other and to the nature of man.”[4]

Oxford scholar F.C.S. Schiller wrote in 1897: “It will not be possible to rule out the supposition that the process of Evolution may be guided by an intelligent design.”[5]

Even Alfred Russel Wallace, the co-developer with Charles Darwin of the theory of evolution, came to believe that “a Higher Intelligence”[6] guided the process.

Design arguments in India

Another ancient and rich philosophical tradition is the Vedic tradition of India, which arguably is even older than the Western, and design arguments are commonplace. Sankaracarya (app. 800) wrote:

“In the case of such things as a lump of earth or a stone, no power of contrivance is seen, but the design of special forms out of such things as clay is seen when they are superintended by potters and the like. In the same way, Material Nature transforms itself only when connected with a superintending, external intelligence.”[7]

Read More https://www.dandavats.com/?p=71221

Following its 2026 Annual General Meeting in Sridham Mayapur, the Governing Body Commission (GBC) has released its latest resolutions outlining decisions and initiatives across a wide spectrum of ISKCON life and administration.

A statement from ISKCON Communications notes, “These resolutions reflect the collective decisions of the GBC regarding important matters related to ISKCON’s management, governance, and the continued advancement of Srila Prabhupada’s mission worldwide. Devotees, leaders, and members of the ISKCON community are encouraged to review the resolutions for reference and implementation where applicable.”

The document includes resolutions from the Midterm Meeting 2025 and the Annual General Meeting 2026, as well as resolutions passed online and by correspondence in 2025-26. To read the full document, please click here.

Source: https://iskconnews.org/gbc-releases-2026-annual-general-meeting-resolutions/

I again visited our beautiful Radha Gopinatha temple in the Baha area of Bali. Being Purusottama month the devotees organized a wonderful festival to celebrate this auspicious occasion.

First, there was a puspa abhiseka of little Radha and Krishna and while the devotees offered flowers, the brahmacaris chanted special Purusottama month prayers. Next was a water boat excursion for Their Lordships, then class, drama and prasadam.

Source: https://ramaiswami.com/radha-gopinatha-bali/

Sri Ganga-puja, also known as Sri Ganga-dushara (she who removes inauspiciousness), appears in the month of Jyestha (May/June) on the 10th day of Sukla-paksa, or the waxing fortnight of the full moon. On this day, Maharaja Bhagiratha’s desire of bringing Ganga to this mortal world was finally fulfilled as the sacred river descended from Lord Siva’s blessed head at Mount Kailasa. The River Ganga then flowed through the Himalayas behind Maharaja Bhagiratha’s chariot and entered Jahna Rsi’s asrama. Afterwards, he successfully let the Ganga to Rasatala, in the lower planetary system, to liberate the sixty thousand sons of King Sagara.

As stated in the Narada Purana (Uttara-bhaga 40.21): ‘It was on the tenth day in the bright half of the month of Jyestha, when the day of the week was Tuesday and the constellation was Hasta, Ganga descended to the mortal world.’ Ganga is also known as Bhagirathi, or the descendent of Bhagiratha.

There are different opinions regarding the appearance or descent of Ganga. Recently we honored the auspicious day known as Aksaya-trtiya (April 19) which appears in the month of Vaisakha (April/May) on the 3rd day of Sukla-paksa, or the waxing fortnight of the full moon. In the Matsya Purana
(as quoted from the Sri Hari-bhakti-vilasa): ‘On the third day of the bright half of the moon of Vaisakha, the Supreme Lord Janardana created the grain barley, started the cycle of Satya-yuga, and made Tripathaga Ganga descend to the earth from Brahmaloka’

Then there was Jahnu-saptami, also know as Ganga-saptami (April 23), when Ganga entered the sacrificial arena of Jahnu Rsi and distribute his meditation. Out of anger, he drank the Ganga and later released the river through his ear (there are other accounts how he released her).

But according to the local tradition in the Rishikesh area, Ganga-saptami is celebrated as the day Ganga descended from the celestial region onto Lord Siva’s matted locks then a few drops of Ganga fell from his head onto the Himalayas. Ganga-dushara is celebrated as the day Ganga liberated the sixty thousand sons of Sagar.

And in the Kasi (Varanasi) area, Ganga-saptami is celebrated as the day Ganga descended from heaven to earth and Ganga-dushara marks the day Ganga reached the plains of India at Haridvara. Ganga-dushara is also known as Ganga-dasahara (she who destroys tenfold), so devotees bathe in the Ganga ten days prior to this day which destroys the sins of ten lifetimes.

Sounds confusing’ Yes, and to make things even more confusing, let’s now hear from the Narada Purana (Uttara-bhaga 38.17-19) which describes when and where Ganga manifests herself within the three planetary systems during the Vedic calendar month: ‘In the beginning of the dark half of the month, Ganga is present on earth for ten days ending with the sacred Amavasya day. From the first to the tenth of the bright half of the month, she is present in the netherworlds. Beginning with the eleventh day in the bright half and ending with the fifth day in the dark half, she is always present in heaven for ten days.’ In other words: From the 6th dark day to Amavasya (new moon), Ganga in on earth. From the 1st bright day to the 10th bright day she is in the netherworlds. And from the 11th bright day through Purnima (full moon) to the 5th dark day she is in heaven.

Sri Ganga-devi personally appeared to Maharaja Bhagiratha before the river descended from Brahmaloka onto Lord Siva’s head. Ganga then descended onto the Himalayas prior to Jahnu Rsi swallowing the river. Later, Jahnu released Ganga, which marks the rivers re-appearance. Afterwards, Ganga descended to Rasatala, liberating Sagar’s sixty thousand sons. Then Ganga appears as Bhogavati in the netherworlds before appearing as the Vaitarani encircling Pitrloka.

Sri Ganga-devi continually appears in her unlimited pastimes for the pleasure of the devotees. Regardless which day one accepts as the appearance day of Ganga, or the day the river descended onto this planet, Mother Ganga’s pastimes are always appearing throughout the three worlds, which is one reason she is known as Tripathaga Ganga.

Srila Prabhupada mentioned that we shouldn’t give more importance to the ‘when’ or ‘where’ of an appearance, but ‘WHY’ that personality appears.

SRI GANGA PUJA KI JAI!

Source: http://www.dandavats.com/?p=86257

Channel: vrsafilm

Srila Prabhupada founded the Hare Krishna movement in New York in 1966. His purpose was to spread the holy name of Krishna and the teachings of the Bhagavad-gita in the West. At the time many young people were disillusioned and searching for answers to the serious questions of life. Srila Prabhupada gave answers to those questions and helped improve the lives of thousands of people. His followers were seriously dedicated to serving his mission. Because of Srila Prabhupada's love, some of his disciples constructed a palace.

Source: https://www.dandavats.com/?p=118114