By Sri Nandanandana dasa (Stephen Knapp) 
 
PART ONE
 
There are many civilizations in the world where respect for women and their role and status in society are prominent, and others where regard for them should be improved. Yet the level of civility along with moral and spiritual standards in a society can often be perceived by the respect and consideration it gives for its women. In the Vedic culture, they are meant to be given much respect and are regarded in a way that allows them to live in honor for their importance in society with reverence and protection, and given the opportunity to reach their highest potential in life.
This article is not meant to be merely a flattery of women. These are truths as outlined in the Vedic texts as a law of nature, or as some would say just plain common sense, which is applicable to a family, society, nation, or entire humanity. We are bringing these points to light since some of them seem to have been forgotten over the years. So, what follows is a focus on the Vedic references and views on the high regard for women as outlined in the Vedic literature, followed by examples of such noteworthy women in society, both past and more recent.
 
THE RESPECT FOR WOMEN IN THE VEDIC TRADITION
 
Throughout the many years of ancient Vedic culture, women have always been given the highest level of respect and freedom, but also protection and safety. There is a Vedic saying, “Where women are worshiped, there the gods dwell.” Or where the women are happy, there will be prosperity. In fact, the direct quotes from the Manu-samhita explains as follows:
“Women must be honored and adorned by their fathers, brothers, husbands, and brothers‑in‑law, who desire their own welfare. Where women are honored, there the gods are pleased; but where they are not honored, no sacred rite yields rewards. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. The houses on which female relations, not being duly honored, pronounce a curse, perish completely, as if destroyed by magic. Hence men who seek (their own) welfare, should always honor women on holidays and festivals with (gifts of) ornaments, clothes and (dainty) food.” (Manu-samhita 3.55-59)
In a similar way that would foretell the future if women are no longer honored, Grandfather Bhishma explained: “O ruler of the earth (Yudhisthira), the lineage in which daughters and the daughters-in-law are saddened by ill treatment, that lineage is destroyed. When out of their grief these women curse these households, such households lose their charm, prosperity and happiness.” (Mahabharata, Anushashanparva, 12.14)
Mahatma Gandhi once wrote that the way we treat our women is an indicator of our barbarism. Whereas men may have greater physical energy than women, the latter clearly have more internal and emotional energy. It is not without reason then that women are identified with shakti in Vedic civilization. If women are kept suppressed, this shakti will be denied to the family and the society, thus weakening all of them.
Vivekananda was also one who observed the cultural rootedness and social status of women in the Vedic period which signified their contribution as equals in shaping the social structure and order of modern Hindu society. He openly called women to actively practice Vedanta and participate in propagating its ideas across the world. He encouraged the idea that Hindu or devotee women go to England to preach Vedic culture. Vivekananda explained his vision in this way:
“If bold and talented women like yourself versed in Vedanta, go to England to preach, I am sure that every year hundreds of men and women will become blessed by adopting the religion of the land of Bharata. The only woman who went over from our country was Ramabai; her knowledge of English, Western science and art was limited; still she surprised all. If anyone like you goes, England will be stirred, what to speak of America! If an Indian woman in Indian dress preach there, the religion which fell from the lips of the Rishis of India — I see a prophetic vision — there will rise a great wave which will inundate the whole Western world. Will there be no women in the land of Maitreyi, Khana Lilavati, Savitri, and Ubhayabharati, who will venture to do this? The Lord knows. England we shall conquer, England we shall possess, through the power of spirituality.” (Swami Vivekananda, Complete Works of Swami Vivekananda, vol. 4, p. 399.)
Interestingly, this did not really happen until the disciples of Srila A. C, Bhaktivedanta Swami Prabhupada, both men and women working together as a team, became successful in preaching in England. They became effective even to the point of meeting George Harrison of the Beatles, recording a hit record of the Hare Krishna mantra, doing television shows, meeting and influencing many other noted personalities, and establishing what became famous temples that have been attended by thousands of people, even England’s politicians.
            This was because Srila Prabhupada’s views were that spiritually, both the men and women were equal, and that the practice of Krishna consciousness was open to everyone. Because of that, in the early days, many of the temples also had an ashrama for single women, which was viewed at the time as rather revolutionary for the tradition. There was no mixing of the boys and girls, but the girls could and were expected to attend all of the temple programs, and were also trained in the same way as the boys in such things as how to take care of the Deities, cook offerings for the Deities, distribute books, as well as help take care of the temple, and even preach the philosophy and give lectures to others, and use their talents such as painting, arts, music, etc., in their service to Lord Krishna. He also gave them initiation into the gayatri mantra as well. This was because Srila Prabhupada felt one’s spiritual identity supersedes one’s material gender identity, which was a view he expected his male disciples to attain to avoid the temptation of mundane sexual attraction.
I remember when I first started coming to these Krishna temples, there were women devotees who spent their time preaching to me when I would attend on Sundays. Of course, men did so as well. But I sometimes wonder how they viewed me at the time. I was probably considered a simple but enthusiastic guest. And I wonder if any one of them would have considered that one day I would be the global preacher that I became, giving lectures all across India and other places, writing over 50 books on Vedic culture and Indian history, and even winning awards, up to receiving the Padma Shri award from the government of India for the work I had done in literature and education. I often mentally thank all of those people who helped me along the way, and those women devotees were no less important to my spiritual journey.
            Srila Prabhupada was very pleased with his women disciples, who he viewed as his spiritual daughters, and one time Srila Prabhupada mentioned to his male disciples that by associating with these women Krishna devotees, people could become Krishna conscious and reach the spiritual world. That is a very lofty view. One time Srila Prabhupada was accused of saying that women were less intelligent than men, but he replied that statement was for everyone who did not take up spiritual life as being less intelligent. But for his women disciples, they were the most intelligent.
            He did accept the Vedic principle, as outlined in the Manu-samhita (2.67 and 9.3) that women should be protected, namely by their father in youth, their husband in marriage, and by their sons in old age. This did not mean women should be limited or restricted from reaching their highest potential, especially spiritually, but that they should live in honor and be able to be safe and free of problems from corrupt men or difficulties in society.
            There is much more that could be said about Srila Prabhupada’s view of women, but others have already written extensively elsewhere, so we will not repeat it here.
In real Vedic culture it is taught that every man should view and respect every woman, except his own wife, as his mother, and every girl with the same concern and care as his own daughter. It is only because of the lack of such training and the social distancing from the high morals as this that this teaching is being forgotten, and the respect that society should have for women has been reduced.
In this way, the change in the attitude toward women in India (and across the globe) was due to a loss of culture and of the true Vedic standards and a lack of understanding true Vedic spiritual knowledge. Thus, it should be easy to see the need for organizations that will keep and teach the proper views, which were once a basic part of the genuine Vedic traditions.
As mentioned, when the position of women declines, then that society loses its equilibrium and harmony. In the spiritual domain, men and women have an equal position. Men and women are equal as sons and daughters of the same Supreme Father. However, you cannot bring the spiritual domain to this Earth or enter the spiritual strata if your consciousness is focused on the differences of the sexes, and thus treat women poorly. One is not superior to the other, spiritually speaking, but each has particular ways or talents to contribute to society and to the service of God. So, men should not try to control women by force, but neither should women forcefully try to seize the role of men or try to adopt the masculine nature of men. Otherwise, imbalance results in society, just as a car will not move properly when the tires on one side are too low or out of balance. Of course, there are exceptions in which some men are naturally good at feminine roles and some women are talented in masculine occupations. But the point is that women and men must work cooperatively like the twin wings of a bird, together which will raise the whole society. If there is a lack of respect and cooperation, how can society be progressive? After all, how can there be a spirit of cooperation and appreciation between men and women when instead there is a mood of competition, or of disrespect for one towards the other? It is this mood in materialistic society that is increasing in both family and corporate life which contributes to social imbalance and not to a smooth and peaceful society.
In the matter of Dharma, in the days of Vedic culture, women stood as a decisive force in spirituality and the foundation of moral development. There were also women rishis who revealed the Vedic knowledge to others. For example, the 126th hymn of the first book of the Rig-Veda was revealed by a Vedic woman whose name was Romasha; the 179th hymn of the same book was by Lopamudra, another inspired Vedic woman. There are a dozen names of women revealers of the Vedic wisdom, such as Visvavara, Shashvati, Gargi, Maitreyi, Apala, Ghosha, and Aditi who instructed Indra, one of the Devas, in the higher knowledge of Brahman. Every one of them lived the ideal life of spirituality, being untouched by the things of the world. They are called in Sanskrit Brahmavadinis, the speakers and revealers of Brahman.
In fact, in early Vedic civilization women were always allowed to pursue spiritual advancement without hindrance: “O bride! May the knowledge of the Vedas be in front of you and behind you, in your center and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health, and live in great dignity and indeed be illumined in your husband’s home.” (Atharva Veda, 14.1.64)
The Mahanirvana Tantra (8.47) teaches that a daughter should be cherished, raised and educated in a similar manner as one’s sons, and then given away to a wise and qualified husband. In this way, in Vedic civilization there is no discrimination between sons and daughters. And the daughters could also study the Vedic philosophy, as expressed in the Rig Veda (10.191.03): “O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras.”
In fact, women would sometimes continue their studies in the Vedic spiritual knowledge to the point in which they would qualify as a spiritual authority by their title. Patanjali, commenting on Astadhyayi (3.3.21) of Panini, lists the feminine forms of words such as acharyaa (a woman who is an acharya on her own right) as opposed to acharyani (the wife of an acharya), as well as upadhyayaa (a lady teacher in her own right) as opposed to upadhyayi (the wife of a teacher), along with gurvi and guru-patni, and so on.
Panini also writes that women attended Vedic schools called charanas (4.1.63) and that they sometimes also resided in hostels or chhatri-sala (6.2.86) to pursue their studies. According to grammarian Katyayana (4.1.14, 6.1.92), who lived after Panini, one of such schools was very famous for teaching the grammatical system of Apisali, a distinguished grammarian who lived before Panini. Patanjali in his Mahabhasya (2.206) mentions a school where female students learned the Mimamsa philosophy, and makes a distinction between beginners and advanced female students as defined by the terms adhyetri and manavika (4.193, 2.249) respectively. Of course, this was not common in many of the Vedic schools of thought, but we can see here that it was not something objectionable. In any case, throughout the history of India and the traditions of Vedic society, women were also examples for maintaining the basic principles in Sanatana-dharma.
Plus, we all know the Bhagavad-gita verse (9.32) that explains that women can also approach the supreme destination in their spiritual development. There should be no hindrance in this regard.
Unfortunately, these standards of respect toward women have declined primarily due to the outside influences that have crept in because of foreign invaders, either militarily or culturally. These foreign invaders who dominated India mostly looked at women as objects of sexual enjoyment and exploitation, or as the spoils of war to be taken like a prize. The oppression of women increased in India because of Moghul rule. As such, foreigners gained influence and converts, decay of the spiritual standards also crept into Indian and Vedic culture. The educational criteria of Vedic culture also changed and the teaching of the divinity of motherhood was almost lost. The teaching changed from emphasis on the development of individual self-reliance to dependence on and service to others. Thus, competition replaced the pursuit for truth, and selfishness and possessiveness replaced the spirit of renunciation and detachment. And gradually women were viewed as less divine and more as objects of gratification or property to be possessed and controlled, or even exploited.
This is the result of a rakshasic or demoniac cultural influence, which still continues to grow as materialism expands in society. Money and sensual gratification have become major goals in life, though they alone cannot give us peace or contentment. Instead, they cause us to develop more desires in the hopes of finding fulfillment while leaving us feeling hollow and ever-more restless without knowing why. And this has spilled over into the attitude toward women, which needs to be corrected if we hope to establish a higher level of peace in the world. As previously explained, the civility of the culture is often reflected in their attitude toward their women.
The importance and reverence of the female in the Hindu or Vedic cosmos, and the results of not observing that, is also shown in the episode when eight Vasus had to take birth on earth as penance to being mute spectators as Shantanu and Ganga kept gazing at each other even as the wind blew away Ganga Devi’s veil. While the Vasus chose to look away from Ganga’s exposed body, they were still punished for their indifference towards the Devi and sent to earth as Ganga’s sons to endure an earthly existence. Another example is the entire Kaurava clan was wiped out following their egoistic and adharmic actions directed against Draupadi when they tried to disrobe her, as described in the Mahabharata. And, of course, Ravana and his kingdom, as shown in the Ramayana, suffered dire consequences for forcefully capturing and abducting Sita.
  
THE STRICT PUNISHMENT FOR HARMING WOMEN
Speaking of abducting women, which is generally considered leading to rape or torture of some kind, the Manu-samhita goes on to describe: “Those who abduct noble men and especially women, or their precious gems, should be given the death sentence.” (8.323) Also, “Those who abduct the wives of others, or incite them into adultery, should be given the harshest punishment that creates fear among others to even think of such a crime.” (8.352)
            In this way, the punishment for harming women should never be treated lightly. It is a serious matter that must be dealt with most strongly: “The king shall put to death those who forge royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas, and those who serve his enemies.” (9.232) If a government implements such punishments on these kinds of crimes, the record would show a great reduction in them immediately.
            Not even leaving one’s wife or family without making arrangements for their security is to be tolerated, as stated herein: “Those who abandon their mother, father, wife or children without any reasonable cause should face severe punishments.” (8.389  
            It is also explained that “A father who does not marry his daughter to a deserving groom deserves condemnation. A husband who does not fulfill just demands of his wife deserves condemnation. And a son who does not take care of his widowed mother deserves condemnation.” Manu-samhita (9.4)
            In this way, in whatever a situation there may be, a woman should always be protected and made safe, and the person who does not provide that is condemned both morally and spiritually. “Even a weak husband should attempt to protect his wife.” (9.6) Therefore, a society that does not protect its women from attacks of perverts or nefarious and exploitative men, or leaves them defenseless and without shelter, writes its own destiny of doom.
            There are also verses in the Vedic texts that explain how a woman who has lost her husband, or is destitute, or is old without assistance, must be cared for by the king or government. She must not be left alone to struggle on her own without care if needed. This is part of the proper respect for women in Vedic culture. This is explained in the Manu-samhita (8.28-29): “If a woman is alone because she has no children, or no men to provide for her security in her family, or is widow, or whose husband has gone abroad, or who is unwell, then it is duty of the government to ensure her safety and security. If her wealth is robbed by her relatives or friends, then the government should provide strict punishment to the culprits and have her wealth returned back.”
Additional quotes can be found in other portions of the Vedic literature in regard to the treatment of women, for this is the proper Vedic standard. If this standard is not being followed, then it represents a diversion of the genuine Vedic tradition. Due to this tradition, India’s history includes many women who have risen to great heights in spirituality, government, writing, education, science, or even as warriors on the battlefield, about which we will read later.
 
WOMEN’S INFLUENCE IN MOTHERHOOD AND FAMILY
The nature of motherhood of women was always stressed in Vedic India. After all, we often find them to be the foundation of family life and of raising the children properly. Women usually provide the love and understanding and nurturing for the development of our children in a way that is unlikely from most men.
Our own life is a gift from our mother’s life. We were nourished by her, we spent nine months in her womb, and her love sustained us. Even now we are loved by our mother. This includes Mother Nature and Mother Earth, which is called Bhumi in the Vedic tradition. The Earth planet is also like a mother because everything we need to live, all our resources, come from her. As we would protect our own mother, we must also protect Mother Earth.
Women in motherhood, after giving birth to a child that they have carried for nine months, is the first guru and guide of the child and, thus, of humanity. Through this means, before any child learns hatred or aggression, they first know the love of a mother who can instill the ways of forgiveness and kindness in the child. In this way, we can recognize that there is often a strong woman, either as a mother or as a wife, behind most successful men.
In exhibiting the qualities of motherhood, women must be warm and tender, strong and protective, yet also lay the foundation of discipline and the discrimination of right from wrong. Furthermore, in the home it is usually the woman who lends to providing beauty in decorating the house and facility for an inspirational atmosphere. Also, she must usually provide the nutritious and tasty dishes that give pleasure and strength for the fitness and health of the body.
By their innate sense of motherhood and compassion, women also make natural healers, care givers, and nurturers. Those women who have this intrinsic disposition for caring will also be natural upholders of moral standards and spiritual principles. By their own emotional tendencies and expressions, they are also natural devotees of God.
In ancient India the Sanskrit words used by the husband for the wife were Pathni (the one who leads the husband through life), Dharmapathni (the one who guides the husband in dharma) and Sahadharmacharini (one who moves with the husband on the path of dharma–righteousness and duty). This is how ancient Vedic culture viewed the partnership of husband and wife.
When a husband and wife are willing to be flexible to each other’s needs and move forward in love and mutual understanding, the relationship can go beyond equality to one of spiritual union. This means that each one appreciates the talents of the other, and views the other as complimenting what each one already has. This also makes up for the weaknesses or deficiencies of the other. In this way, each can provide support, encouragement and inspiration to the other. This ideal can only be achieved when they properly understand the principles of spirituality. It is also said that where the husband and wife get along well, Lakshmi Devi (the goddess of fortune) Herself dwells in that house.
The Atharva-veda (14.1.20) also mentioned in this regard: “Dear wife! Become the queen and manager of everyone in the family of your husband.”
As the Atharva-veda (12.2.31) describes: “Ensure that these women never weep out of sorrow. Keep them free from all diseases and give them ornaments and jewels to wear, and let them occupy a foremost position in the house.”
Furthermore, women in marriage have the right to conduct religious ceremonies of the Vedic tradition, often sharing such activities with the husband and family. This also includes the right to study the Vedic texts. As the Manu-samhita (9.11) explains: “Women should be provided autonomy and leadership in managing the finances, maintaining hygiene, spiritual and religious activities, in the preparation of food, and overall management of home.”
Engaged in this kind of service to a husband, it is also considered that a wife who serves a spiritually strong and qualified husband automatically shares in whatever spiritual merit he achieves because she assists him by her service. In this way, the whole family benefits.
However, there is one principle that the Manu-samhita (9.101) stresses for both husband and wife, and that is: “Husband and wife should remain together till death. They should not approach any other partner, nor commit adultery. This, in summary, is the Dharma or religion of husband and wife.” But this is based on the idea that both husband and wife are qualified and sincere in their standards and intentions. If it is an abusive marriage, or adultery is being committed, then that changes everything, and the wife may certainly leave the husband. Plus, those societies which justify polygamy or sex-slavery or tactics like what is called temporary marriage, are bound to suffer miseries because they neglect to follow the tenets of Dharma and leave the wife or women in a pitiful position. This has a negative effect on all of society.
In Vedic times years ago, the only ones who could legitimately engage in polygamy were the Kshatriya kings and warriors. They were considered the few to have the wealth, the energy and strength to maintain and protect multiple wives, with a kingdom that could support them. Otherwise, men of other ranks were considered qualified to have only one wife.
  
RAISING DAUGHTER’S IN THE FAMILY
 
This section is offered only to present clarity on an issue that still persists in some areas, such as Indian villages and the like.
            When considering any differences between the daughters and brothers, the Manu-samhita (9.130-131) explains that in regard to property rights, “A daughter is equivalent to a son. In her presence, how can anyone take away her right over the property (family estate). An unmarried daughter alone has the right over the personal property of her mother.”
            This means that while a daughter has equal share as her brothers over property of her father, she has exclusive rights over property of her mother. The reason for this special treatment of women is to ensure that women are never at the mercy or dependence of anyone. Happy dignified women form the foundation of a happy society.
 
Prohibition of Dowry
            Dowry remains a custom that has little foundation. Dowry or presents of various kinds used to be given to the married couple or groom’s family for the benefit and security of the bride. Only later it became a system of demands made by the groom’s family for things they wanted, thus making it into a cheating system or a business relationship, that unless they were given gifts by the bride’s family, the marriage may not continue. And I have seen even today where even after the marriage has taken place, the groom’s family still demanded things from the bride’s family, like refrigerators, furniture, automobiles, which then caused much trouble or friction between the families.
However, herein we find that the Manu-samhita (3.52) has some strong words against such a tactic. It explains that: “Those (male) relatives who rob away or thrive on the wealth, property, vehicles or dresses of a woman or her family are vilest of people and will sink into hell.”
            Therefore, any kind of dowry but that which is for the blessings of the bride is forbidden. No one should dare to take away or make arrangements to usurp the belongings of the woman.
            The next shloka (3.53-56) takes this concept further and states that even the slightest exchange of tangible items amounts to a sale or purchase of the bride and hence against principles of noble marriage. “Some call the cow or bull (given) at an Arsha (noble) wedding a ‘gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, (makes the marriage) a sale (of the daughter). When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens. [The point is that] Women must be honored and adorned by their fathers, brothers, husbands, and brothers-in-law who desire (their own) welfare. Where women are honored, there the gods are pleased; but where they are not honored, no sacred rite yields rewards.”
            In this way, the Vedic tradition repeats the need to respect the women, and that marriage based on the exchange of dowry turns it into an Asuri Vivaha, or a demonic wedding arrangement. Actually, this reached a level of abuse that became undeniable, giving way to the Dowry Prohibition Act, 1961, enacted on May 1, 1961, and enforced from July 1, 1961, which prohibits the request, payment, or acceptance of dowry in India. It defines dowry as any property or valuable security given in connection with marriage. Penalties include imprisonment (min. 6 months, up to 2 years) and fines. 
 
Marriage of Women
            When a girl is to be married, she must be married to a qualified person, which means someone of a similar rank, age, standard of consciousness, etc. That is the responsibility of herself and her family. She must not be pushed into an arrangement that is not suitable or that will only cause trouble or embarrassment for her. The Manu-samhita (9.89) explains: “It is better to keep the daughter unmarried than force her to marry an undeserving person (devoid of good qualities).” However, “A woman can choose her own husband after attaining maturity. If her parents are unable to choose a deserving groom, she can herself choose her husband.” (Manu-samhita 9.90-91)
            Thus, although the parents can recommend a candidate for marriage or even display a preference, but the concept of parents being the ultimate deciding factor in choosing the groom for their daughter is against Vedic Dharma. There must be mutual attraction and respect between the bride and groom for a marriage to work. A mature daughter has full rights to choose her husband. Parents act as facilitators for the marriage and not final decision makers, as wrongly practiced in many societies.
 
MOTHER AS THE FIRST TEACHER AND GURU
Bhishma Pitamaha also said: “The teacher who teaches true knowledge is more important than ten instructors. The father is more important than ten such teachers of true knowledge and the mother is more important than ten such fathers. There is no greater guru than mother.” (Mahabharata, Shantiparva, 30.9)
Women in Vedic culture were also valued for their own personal virtues and role, for their proficiency in the study and practice of Vedic knowledge and Dharmic ethics in various fields.
Manu-samhita (2.145) describes that the teacher or acharya is ten times more venerable than a sub-teacher (Upadhyaya), the father is a hundred times more than the teacher, but a qualified mother is 1,000 times more venerable than the father
Several other texts (Gautama Dharmasutra 2.57, Yajnavalkya Smriti 1.33, Mahabharata 1.196.16) also state that the mother must be considered the greatest Guru for her children.
Furthermore, in the Vedas, when a woman is invited into the family through marriage, she enters “as a river enters the sea” and “to rule there along with her husband, as a queen, over the other members of the family.” (Atharva-Veda 14.1.43-44) This kind of equality is rarely found in any other religious scripture. Plus, a woman who is devoted to God is more highly regarded than a man who has no such devotion, as found in the Rig-Veda: “Yea, many a woman is more firm and better than the man who turns away from Gods, and offers not.” (Rig-Veda, 5.61.6)
In the Taittiriya Upanisad (1.11.2) teachers recommend the students of Vedic knowledge to first offer homage to mothers as embodiments of God, or the Divine Feminine.
 
THE FEMININE DIVINITIES AND THEIR CHARACTERISTICS  
Among the many societies that can be found in the world, we have seen that some of the most venerating regard for women has been found in Vedic culture. The Vedic tradition has held a high esteem for the qualities of women, and has retained the greatest respect within its tradition as seen in the honor it gives for the Goddess, who is portrayed as the feminine embodiment of important qualities and powers. The feminine Vedic Divinities are often connected to traits or characteristics that are respected in women. For example:
Saraswati symbolizes knowledge and wisdom. Women are often educators, researchers, and leaders who guide the next generation and help shape the future through learning and knowledge.
Lakshmi, queen of Lord Vishnu, represents prosperity, harmony, and well-being. Prosperity is not only financial; it is also about creating warmth, stability, and care within families and communities.
Subhadra, Krishna’s sister and auspiciousness personified, who paves the way for spiritual progress.
Sita represents dignity, patience, and resilience. Many women demonstrate these qualities every day as they navigate life’s challenges while maintaining grace and integrity.
Parvati symbolizes devotion, strength, and balance, reminding us of the powerful role women play in maintaining harmony within families and society.
Kali represents courage and protection, standing against injustice and reminding us that strength often means speaking up for what is right.
Draupadi, remembered for her trust in and devotion to Lord Krishna, and her courage in raising her voice against injustice, inspires us to stand for fairness, equality, and respect.
Gayatri is also explained in the Atharva-Veda (19.71.1) and several other texts as “the Mother of all Vedas” (namaste surya sankaro surya gayatrike amle, brahmavidye mahavidye vedamata namostu te).
These, along with others, are some of the Vedic goddesses that exemplify inner strength and divine attributes. Even divine power in the form of shakti is considered feminine.
 
In the Vedic tradition it is also common to see the pairing of the Vedic male gods or Devas with a female counterpart, thus combining both sets of powers and qualities that each would have. We can easily see this in Radha-Krishna, Sita-Rama, Lakshmi-Vishnu, Durga-Shiva, Sarasvati-Brahma, Indrani-Indra, etc. Thus, we have the combination of male and female Divinities that make the complete balance in the divine spiritual powers.
Through the medium of pure affection, the feminine Divinities have been able to break down the most powerful citadels known to creation, especially those of evil. The divine mystery of life is that the most powerful forces of the universe are subjugated by love, and that love is most completely channeled through the feminine energy and personality.
For example, “Durga” means the one who is difficult to know. Yet, being considered the mother of the universe, or the personification of the material energy, we as her children can approach her through love. And she will respond with love.
Also, out of love the goddess took the form of Mahishasuramardini, or the one who destroyed the dark demon known as Mahishasura. She was generated out of the anger and potency of Vishnu, Shiva, Brahma, and others, and was the combination of their powers. They could not defeat the demon, but the goddess could. Symbolically, Durga can destroy the demonic darkness of the mode of ignorance and the quality of laziness within each of us.
Another example is when Durga expressed her love and care to the Devas and humanity by manifesting herself from her side as Kaushika Durga, also called Ambika. By her beauty she attracted the demons Shumba and Nishumba to her. Thus, they would not disturb the rest of creation. Then from her forehead she manifested herself as the dark goddess Kali who killed all the disturbing demons in that episode. In this way, through love the Divine feminine potency takes on forms to alleviate powerful disturbances in the universe and within us.
Out of love also the Divine feminine potency manifests as Srimati Radharani, the consort and highest devotee of Lord Sri Krishna. One of Her many names is Janagati, which means the Goddess of all goddesses. She is the origin of the divine feminine love and beauty, and the epitome of devotion to the Supreme Being. Thus, from the ideal spiritual world, we can see Her divine reflection mirrored here in this relative world in all that is feminine, beautiful and pure. By being conscious and aware of such qualities, we can perceive the spiritual dimension pervading and flowing throughout this temporary material universe. Thus, we recognize the very qualities of the Divine Persons from whom they originate in the spiritual world. We humans are but limited reflected forms of the Divine Couples who reside in the higher existence. This is why the Vedic tradition placed much value in honoring and worshiping the Divine feminine nature along with the masculine–one without the other is incomplete. This is one of the unique traits that distinguishes Vedic culture from others.
 
HOW THE VEDIC EXAMPLES CAN UPLIFT THE FUTURE
Examples in Vedic history have shown that all women should be respected and honored for the potential and talent they can provide to keep the family together, as well as bare and raise children, but also for the many women who have taken up the cause to preserve, protect and carry on the spiritual standards found in Vedic culture. Examples of this will follow next.
This shows that we should not diminish the potential that women have to be strong advocates of the Vedic principles. We should not discriminate and think that women have less to offer. It is not one’s sex that will determine one’s strength and character to help champion the Vedic cause.
In this world we need people to help in all areas and all levels of life to protect the Vedic knowledge and traditions, and women have a very important part to play. As we said, they are usually the first inspiration and first teachers of our children. So many of the great men who had become powerful proponents of Sanatana-dharma also had strong and inspiring mothers or wives.
So, you never know who among the women in society, or among our daughters we are raising that may become the next Savitri, Draupadi or Anasuya. Also, you never know who among the boys that the women may raise that may become a great Vedic saint or scholar or stalwart protector of our culture. We must look on everyone as if they have that possibility, because somewhere and sometime it will happen. Another great person may appear, be it man or woman, who will emerge from among us. We need to arrange for that opportunity to happen by giving all women and children the necessary facility and training.
Every girl should have the facility to learn spirituality along with modern education to help her reach her full potential. Of course, this can also be said of boys. No one is born hating another, but this is learned in materialistic societies from wrong association. Only later in life does a person learn the ways of liking their own kind and disliking anyone who seems different. Genuine spiritual knowledge is the alternative to bring a change in such a society and stop the hating and quarrel that go on because of perceiving bodily and external differences between us.
It is the primitive customs as well as the sexist inventions in modern but materialistic society that force social trends to limit, subjugate or even exploit women in today’s world. Such a society does not allow the strength or ingenuity of women to arise or be recognized, at least not without a struggle both inside the mind of women and outside in the field of activity and occupation. Women need to muster the strength to overcome such limitations. It is not that the world does not need nurturing and healing right now, which is a common and normal trait in women. There is also a connection between the way men destroy the environment (Mother Nature) mostly for temporary profits and their exploitative attitude toward women. This must be corrected.
A faulty beginning or childhood, as well as exposure to thoughts and ideas and indoctrinations of one’s limitations rather than of one’s superior potential is one of the reasons why women lose their ability, means or motivation for higher accomplishments in life. This often causes their spirit of achievement and contribution to be squelched. This only adds to the struggle of women which is often passed along from one generation to the next. Thus, all of society loses the capabilities that women could otherwise attain and provide. In this way, women sometimes have a built-in fear of stepping forward to help meet the needs that the world is crying for.
Harmony needs to be restored between the masculine and feminine natures, which are especially exhibited in the relations between men and women. This can be done most effectively through genuine spiritual development, when both masculine and feminine natures become balanced and complimentary rather than competitive. This can harmonize not only the external relations between people, but also the feminine and masculine tendencies within each individual, both men and women. By genuine spiritual progress we can rise above our bodily material identities and work with and compliment the talents and abilities of others, regardless of whether they are men or women. We must know that within each body is a spirit soul that is no different than our own. By that I mean that we must recognize that on the platform of spiritual reality there is no difference between one soul and the next, no matter whether the external body is male or female. But while we are in this world and in different types of bodies, we can work cooperatively for our survival and for harmony among us, and use our naturally varied talents together. Women can do what they do best and men can do what they do best. This certainly makes it easier for all to live peacefully than in a mood of competition and aggression, or envy and prejudice. In such a mood of cooperation we can see that we all have something to offer or contribute, and we all have something for which we can be appreciated. We only need the right opportunity to bring that out of each and every one of us. The proper leaders of society or of organizations who promote such situations are those who can arrange for such a harmonious environment to exist.
One difference that we often see between men and women is that there is often nothing harder to penetrate than the typical male ego, which often causes men to hesitate to show any weakness and to make a show of a tough exterior, while women often respond easily to love with love. However, love and compassion are not meant to be exhibited only by women or mothers. It is a state of being, a level of consciousness. It is an exhibition of one’s spiritual development to have care and concern, compassion and love for each and every being. It should be a common interest that everyone should be able to live a life of opportunity, development and progress for their own material and spiritual well-being. And this concern is natural for both men and women who have reached this level of spiritual awareness, recognizing in many ways the similarities between us all, regardless of our sex, age, race, etc. This is what is needed to help bring more peace and cooperation in the world, and another reason for protecting and emphasizing the traditional standards of spiritual understanding as found in the teachings of Santana-dharma.
  
PART TWO
Examples of Great Women in Vedic Culture 
AND 
PART THREE
Great Vedic Women in More Recent Times 
of this article can be read at:  https://www.stephen-knapp.com/women_in_vedic_culture.htm

Source: https://www.dandavats.com/?p=117976

Following the inauguration of the ISKCON Constitution on February 4, 2026, legal justice pathways are being further formalized within ISKCON’s judicial framework. Headed by Devasri Radhika Devi Dasi, the Justice Ministry Europe (JME) is an appeals, grievance redressal, and adjudication body that offers a remedial system to review the fairness and soundness of decisions and to oversee adherence to ISKCON laws.

Comprising six interconnected committees (Standing Committee, Appeals Committee, Education & Advisory Committee, Records & Oversight of Adjudication Committee, Communications Committee, and Finance Committee), JME proposes an end-to-end structure for processing complaints and concerns within ISKCON Europe.

One of the core aims of this initiative is to increase knowledge within the spiritual community on matters of justice and adjudication. This will range from educating leaders and managers to individuals within the community about internal legal systems, ethical standards, and principles of justice. At the ground level, workshops and seminars will be held to build understanding of conflict resolution and the ISKCON justice system. Local remedies will be the starting point, encouraging early resolution as a prerequisite to formal intervention. Where it is found that local or regional ISKCON justice bodies have not been sufficiently availed, complainants will be invited to explore that in the first instance.

Read more: https://iskconnews.org/strengthening-the-judicial-framework-justice-ministry-europe-takes-shape/

The 2026 Bhakti Yoga Conference, themed “Sacred Community: Walking the Path of Love Together,” has concluded after bringing together more than 7,000 online participants from around the world for a month-long exploration of bhakti, spiritual friendship, and devotional life in community.

The free global gathering opened with a live event at Harvard Divinity School and concluded at the Oxford Centre for Hindu Studies (OCHS), creating what conference founder Rasananda Das described as “a meaningful arc for the conference — bringing scholarship and lived devotion into dialogue.”

Read more: https://iskconnews.org/bhakti-yoga-conference-draws-7000-worldwide-replays-available/

Sri Yudhishthira Maharaj said, "Oh Janardana, what is the name of the Ekadasi that occurs during the dark fortnight (krishna paksha) of the month of Jyeshtha (May-June)?
I wish to hear from You the glories of this sacred day of Hari.
Please narrate everything to me"

Lord Sri Krishna said, "Oh king, your inquiry is wonderful because the answer will benefit the whole human society.
This Ekadasi is so sublime and meritorious that even the greatest sins can be erased by its purity.

"Oh great saintly king, the name of this unlimitedly meritorious Ekadasi is Apara Ekadasi.
Whoever fasts on this holy day becomes famous all over the universe.
Even such sins as killing a brahmana, a cow, or an embryo; blasphemy; or having sex with another man's wife are completely eradicated by observing Apara Ekadasi.

Oh king people who bear false witness are most sinful.
A person who falsely or sarcastically glorifies another; one who cheats while weighing something on a scale; one who fails to execute the duties of his varna or Ashrama (an unqualified man's posing as a brahmin, for example, or a person's reciting the Vedas wrongly); one who invents his own scriptures; one who cheats others; one who is a charlatan astrologer, a cheating accountant, or a false Ayurvedic doctor.
All these are surely as bad as persons who bears false witness, and they are all destined for hellish punishments.
But simply by observing Apara Ekadasi, all such sinners become completely free of their sinful reactions.

Warriors who fall from their kshatriya-dharma and flee the battlefield go to a ferocious hell.
But, Oh Yudhishthira, even such a fallen kshatriya, if he observes fasting on the Apara Ekadasi, is freed of that great sinful reaction and goes to heaven.
That disciple is the greatest sinner who, after receiving a proper spiritual education from his spiritual master, turns around and blasphemes him.
Such a so-called disciple suffers unlimitedly.
But even he, rascal though he be, if he simply observes Apara Ekadasi, can attain to the spiritual world.


Listen, Oh king, as I describe to you further glories of this amazing Ekadasi.
The merit attained by one who performs all of the following acts of piety is equal to the merit achieved by one who observes Apara Ekadasi:
bathing three times daily in Pushkara-kshetra during Kartika (October-November); bathing at Prayag in the month of Magh (January-February) when the sun is in the zodiac of Capricorn; rendering service to Lord Shiva at Varanasi (Benares) during Shiva-ratri; offering oblations to one's forefathers at Gaya; bathing in the sacred Gautami River when Jupiter transits Leo (Simha); having darshan of Lord Shiva at Kedarnatha; seeing Lord Badrinath when the Sun transits the sign of Aquarius (Kumbha); and bathing at the time of a solar eclipse at Kurukshetra and giving cows, elephants, and gold there in charity.
All the merit one gets from performing these pious acts is gained by a person who observes the Apara Ekadasi fast.
Also, the merit attained by one who donates a pregnant cow, along with gold and fertile land, is attained by one who fasts on this day.

In other words, Apara Ekadasi is an axe that cuts down the fully matured forest full of trees of sinful deeds, it is a forest fire that burns sins as if they were kindling firewood, it is the sun blazing before one's dark misdeeds, and it is a lion stalking the meek deer of impiety.
Therefore, Oh Yudhishthira, whoever truly fears his past and present sins must observe Apara Ekadasi very strictly.
One who does not observe this fast must be born again in the material world, like one bubble among millions in a huge body of water, or like a small ant among all other species.
Therefore one must faithfully observe the sacred Apara Ekadasi and worship the Supreme Personality of Godhead, Sri Trivikrama.
One who does so is freed of all his sins and promoted to the abode of Lord Vishnu.

Oh Bharata, for the benefit of all humanity I have thus described to you this the importance of the holy Apara Ekadasi.
Anyone who hears or reads this description is certainly freed from all kinds of sins, oh best of saintly kings, Yudhishthira.
Thus ends the narration of the glories of Jyeshtha-krishna Ekadasi, or Apara Ekadasi, from the Brahmanda Purana.

NOTES:

1. Pushkara-kshetra, in western India, is the only place on Earth where a bonafide temple of Lord Brahma is to be found.
2. The Vedas declare, narah budbuda samah: "The human form of life is like a bubble in water".
In water, many bubbles form and then suddenly burst a few seconds later.
Thus if a person does not utilize his rare human body to serve the Supreme Personality of Godhead, Sri Krishna, his life has no more value or permanence than a bubble in water.
Therefore, as the Lord herein recommends, we should serve Him by fasting on Hari-vasara, or Ekadasi.

In this regard, Srila A.C. Bhaktivedanta Swami Prabhupada writes in the Srimad Bhagavatam (SB 2:1:4 purport) :
"The great ocean of material nature is tossing with the waves of time, and the so-called living conditioned are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc.
Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world."

For Ekadashi Seva: https://www.mayapur.com/donations/donationform/general

 

Many people think that science and spirituality will always be at odds, but true religion must be supported by science, and true science must be supported by religion.

Real religion is sanatana dharma, or eternal duty. It is based on universal truth rather than rituals or superstition. Real religion is about truth because God is truth. When religion is true, it is applicable to the material world and can be used to explain natural phenomena. Here’s how by taking three science courses (astronomy, chemistry, and biology) and studying three scriptures (The Bhagavad Gita [BG], Many people think that science and spirituality will always be at odds, but true religion must be supported by science, and true science must be supported by religion.

Real religion is sanatana dharma, or eternal duty. It is based on universal truth rather than rituals or superstition. Real religion is about truth because God is truth. When religion is true, it is applicable to the material world and can be used to explain natural phenomena. Here’s how by taking three science courses (astronomy, chemistry, and biology) and studying three scriptures (The Bhagavad Gita [BG], The Srimad Bhagavatam [SB], and The Brahma Samhita [BS]), I was able to strengthen my understanding of God.

When I started taking science courses a couple of years ago, I began with astronomy. We learned that from a moment of extreme conditions, the universe expanded (and continues to expand), accompanied by a sound vibration. By studying scriptures (BS 5.48, BG 17.23-24), I learned that through Mahavishnu’s exhalation, our universe began to expand with the primeval sound vibration of “om.”

In fact, The Srimad Bhagavatam frequently refers to the universe as “the cosmic ocean,” with the planets as “islands.” This analogy was used countless times in my astronomy textbook, since outer space is composed mostly of, well, space. Although we know how our universe began, our astronomy textbook concluded that modern scientists are not sure how (or if) our universe will come to an end. Will it expand forever? Will it end with a “big crunch”? Scriptures reveal that our universe will eventually be absorbed by Mahavishnu’s inhalation.

The Srimad Bhagavatam and The Bhagavad Gita also casually make reference to extraterrestrial life. Although we have not yet made contact with aliens, astronomers are also aware of life on other planets, simply because it is a statistical reality. As Carl Sagan says, there are “100 billion galaxies, each of which contain something like a 100 billion stars.”

Because most stars have planets, life on other planets must exist. The Arecibo Observatory was created in 1960 largely with the intention to search for alien life. The Drake equation can be used to estimate how many planets in our own galaxy, at this moment, could feasibly contain life intelligent enough to contact us. The equation depends on a number of variables, but Khan Academy has completed the equation in an online tutorial, concluding that there could be 12.5 of such detectable civilizations. (But of course, if they can go faster than the speed of light, and we’re still eating flesh, talking to us just isn’t worth their time.)

My astronomy course also discussed the four types of universal forces: the strong force, the electromagnetic force, the weak force, and the gravitational force. The strong force is what binds the protons in the atomic nucleus together despite the fact that positive charges should repel each other. Although without this force, the universe would be chaotic, scientists have yet to explain how the strong force functions. As The Brahma Samhita (5.35) describes, Krishna, the controller of the universe, is responsible for the strong force. He maintains order through His energy, which pervades His material creation: “All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time.”

Astronomy fascinated me because the concepts discussed were so mind-boggling. Everything I learned in the course was confirmed in the scriptures, and what I read in the scriptures was confirmed by the course.

Next, I studied chemistry and biology, and one of the first things that we learned about were combustion reactions, the burning of fuel with oxygen. Chemistry explained the process of digestion as essentially being a slow combustion reaction of carbohydrates and oxygen as reactants, and carbon dioxide and water as products. In BG 15.14, Krishna says, “I am the fire of digestion in the bodies of all living entities, and I join with the air of life.” Moreover, He keeps our bodies running smoothly not only by facilitating the digestion process, but also through his presence within us as the Supersoul (BG 13.23).

Another elementary principle we studied was the conservation of energy, also known as the first law of thermodynamics. This law establishes that energy can never be created or destroyed. Energy can be transferred, for instance from the sun’s light energy into the chemical energy used by plants to create glucose, but energy will never cease to exist. Similarly, our immortal souls can never be created or destroyed. As Krishna says of the nature of the soul (BG 2.20), “For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.”

That being said, although the energy will not disappear, some energy is always lost in transfer. This is the second law of thermodynamics. This explains why only a few animals are at the top of the food chain; it is impossible to support more due to the significant loss of energy at each step in the food chain, which can even be a 90 percent loss per trophic level.

It is energetically inefficient to eat from the top of the chain, because we receive only a small portion of the energy we would obtain if we ate directly from the bottom. In my biology course, I learned that since plants are producers of glucose, it is most environmentally efficient to eat plants directly rather than to eat animals that have eaten the plants.

Herbivorous animals live in symbiosis with plants, because we produce the carbon dioxide that they need, and they in turn produce the oxygen that we breathe in to break down the glucose in our cells, produce the energy molecule known as ATP, and power all of our bodily reactions. Moreover, our brains run on glucose and require a continuous supply. (There are actually numerous citations–both scientific and spiritual–that support a flesh-free diet, but I’ll save that for my next post.)

This brings me to my final point: Newton’s third law, which is also known as the law of karma, states that every action has an equal and opposite reaction. What we eat has a direct and profound impact on our physical and mental wellbeing, which is why scriptures encourage an ahimsa (non-violent, vegetarian) diet for those that are serious about their spiritual development. Studying science only strengthened my conviction and commitment to this amazing, spiritual, and delicious diet. It also complimented what I’d been reading in various ancient scriptures and made my faith even stronger.

Unfortunately, there will always be people who misinterpret data and misquote scriptures. People who do this will always be questioning the validity of “the other side,” but in actuality, science and spirituality must always be aligned. Both are valid because both are based on truth.

*Note: This post also appears on my personal blog.

>The Srimad Bhagavatam [SB], and The Brahma Samhita [BS]), I was able to strengthen my understanding of God.

When I started taking science courses a couple of years ago, I began with astronomy. We learned that from a moment of extreme conditions, the universe expanded (and continues to expand), accompanied by a sound vibration. By studying scriptures (BS 5.48, BG 17.23-24), I learned that through Mahavishnu’s exhalation, our universe began to expand with the primeval sound vibration of “om.”

In fact, The Srimad Bhagavatam frequently refers to the universe as “the cosmic ocean,” with the planets as “islands.” This analogy was used countless times in my astronomy textbook, since outer space is composed mostly of, well, space. Although we know how our universe began, our astronomy textbook concluded that modern scientists are not sure how (or if) our universe will come to an end. Will it expand forever? Will it end with a “big crunch”? Scriptures reveal that our universe will eventually be absorbed by Mahavishnu’s inhalation.

The Srimad Bhagavatam and The Bhagavad Gita also casually make reference to extraterrestrial life. Although we have not yet made contact with aliens, astronomers are also aware of life on other planets, simply because it is a statistical reality. As Carl Sagan says, there are “100 billion galaxies, each of which contain something like a 100 billion stars.”

Because most stars have planets, life on other planets must exist. The Arecibo Observatory was created in 1960 largely with the intention to search for alien life. The Drake equation can be used to estimate how many planets in our own galaxy, at this moment, could feasibly contain life intelligent enough to contact us. The equation depends on a number of variables, but Khan Academy has completed the equation in an online tutorial, concluding that there could be 12.5 of such detectable civilizations. (But of course, if they can go faster than the speed of light, and we’re still eating flesh, talking to us just isn’t worth their time.)

My astronomy course also discussed the four types of universal forces: the strong force, the electromagnetic force, the weak force, and the gravitational force. The strong force is what binds the protons in the atomic nucleus together despite the fact that positive charges should repel each other. Although without this force, the universe would be chaotic, scientists have yet to explain how the strong force functions. As The Brahma Samhita (5.35) describes, Krishna, the controller of the universe, is responsible for the strong force. He maintains order through His energy, which pervades His material creation: “All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time.”

Astronomy fascinated me because the concepts discussed were so mind-boggling. Everything I learned in the course was confirmed in the scriptures, and what I read in the scriptures was confirmed by the course.

Next, I studied chemistry and biology, and one of the first things that we learned about were combustion reactions, the burning of fuel with oxygen. Chemistry explained the process of digestion as essentially being a slow combustion reaction of carbohydrates and oxygen as reactants, and carbon dioxide and water as products. In BG 15.14, Krishna says, “I am the fire of digestion in the bodies of all living entities, and I join with the air of life.” Moreover, He keeps our bodies running smoothly not only by facilitating the digestion process, but also through his presence within us as the Supersoul (BG 13.23).

Another elementary principle we studied was the conservation of energy, also known as the first law of thermodynamics. This law establishes that energy can never be created or destroyed. Energy can be transferred, for instance from the sun’s light energy into the chemical energy used by plants to create glucose, but energy will never cease to exist. Similarly, our immortal souls can never be created or destroyed. As Krishna says of the nature of the soul (BG 2.20), “For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.”

That being said, although the energy will not disappear, some energy is always lost in transfer. This is the second law of thermodynamics. This explains why only a few animals are at the top of the food chain; it is impossible to support more due to the significant loss of energy at each step in the food chain, which can even be a 90 percent loss per trophic level.

It is energetically inefficient to eat from the top of the chain, because we receive only a small portion of the energy we would obtain if we ate directly from the bottom. In my biology course, I learned that since plants are producers of glucose, it is most environmentally efficient to eat plants directly rather than to eat animals that have eaten the plants.

Herbivorous animals live in symbiosis with plants, because we produce the carbon dioxide that they need, and they in turn produce the oxygen that we breathe in to break down the glucose in our cells, produce the energy molecule known as ATP, and power all of our bodily reactions. Moreover, our brains run on glucose and require a continuous supply. (There are actually numerous citations–both scientific and spiritual–that support a flesh-free diet, but I’ll save that for my next post.)

This brings me to my final point: Newton’s third law, which is also known as the law of karma, states that every action has an equal and opposite reaction. What we eat has a direct and profound impact on our physical and mental wellbeing, which is why scriptures encourage an ahimsa (non-violent, vegetarian) diet for those that are serious about their spiritual development. Studying science only strengthened my conviction and commitment to this amazing, spiritual, and delicious diet. It also complimented what I’d been reading in various ancient scriptures and made my faith even stronger.

Unfortunately, there will always be people who misinterpret data and misquote scriptures. People who do this will always be questioning the validity of “the other side,” but in actuality, science and spirituality must always be aligned. Both are valid because both are based on truth.

Source: http://www.dandavats.com/?p=22552

Channel: ISKCON Ljubljana – Hare Krišna center

Duhovni program iz Hare Krišna centra v Ljubljani HH Krishna Kshetra Swami Predavanje: Lord Krishna enters the wrestling arena / Gospod Krišna vstopi v rokoborsko areno (Srimad Bhagavatam 10.43.17) …

Source: https://www.dandavats.com/?p=118023

Dear Krishna Kirtan devi dasi,
Please accept my humble obeissances. You splendidly gave this life to Srila Prabhupada and to Lord Krishna. You have been one of the glorious sankirtan heroïnes of the french yatra in its glorious times. And you remained faithful to Prabhupada and his Iskcon mission up to this end through different health and other challenges. You always took great strenght from the morning sadhana. You gave wonderful sweet and scholarly classes from Prabhupada’s books, with drops of Vrindavan bhakti.You were a teacher, and you trained your beloved daughter, Gandharvika Rai dd, now coprésident of New Mayapura, one of the most important temple of Lord Caitanya ‘s mission in Europe. We, your Godbrothers and Godsisters, are very proud of you. You made your human life successful, and Prabhupada is certainly so happy of you.
Dear Krishna Kirtan ddasi, my beloved little Godsister, please accept my admiration, gratitude and love forever.

Feeling more alone,
Your servant Godbrother,
Gopaswami das

Source: https://www.dandavats.com/?p=117978

By Raman Reti Dasi, 

This May 27–31, 2026, ISKCON North America will host the Spiritual Leadership Seminar: Being Guru in ISKCON for the first time on the continent. The seminar offers a valuable opportunity for devotees engaged in spiritual leadership and outreach to gain deeper insight, meaningful association, and inspiration through the guidance of senior Vaiṣṇava teachers. The seminar will be led by Anuttama Dasa, in coordination with Mahatma Dasa.

Traditionally held in Mayapur during Gaura Purnima, this five-day in-person seminar will take place at the Bhaktivedanta Institute for Higher Studies (BIHS) in Gainesville, Florida. Its availability in North America makes this training more accessible to those serving in guiding roles across the region.

The registration cost is $290, which includes prasadam, seminar materials, and shared seminar expenses.

The seminar is designed for experienced devotees involved in spiritual leadership, outreach, and congregational development. It brings together senior Vaisnavas and Vaisnavis in a setting that encourages thoughtful discussion, reflection, and shared learning. Through this association and mentorship, participants have the opportunity to deepen their understanding and refine how they guide, support, and care for others in Kṛṣṇa consciousness, drawing on both śāstra and lived experience.

Participants will explore a range of important topics related to spiritual leadership and pastoral care, including principles of effective spiritual leadership, personal spiritual well-being, and the role and identity of the guru within ISKCON. The seminar will also examine the guru–disciple relationship and discuss healthy dynamics between spiritual leaders and the broader ISKCON structure, encouraging thoughtful reflection and practical application in service and community life.

Read more: https://iskconnews.org/north-america-to-host-spiritual-leadership-seminar-being-guru-in-iskcon/

I visited the city of Cebu, Philippines, for the first time and was looked after nicely by our devotees there.

Radha Vallabha who is one of the leaders arranged a harinama through a famous park where we had a wonderful walking and sit down kirtan, followed by sumptuous prasadam.

The next day, devotees went to an interfaith program attended by leaders of Catholic, Christian, Muslim, Hindu and Indigenous faiths. I spoke and led kirtan and we provided delicious prasadam to all.

Source: https://ramaiswami.com/cebu-philippines/

A look at what the Srimad-Bhagavatam has to say about time, a concept that has challenged philosophers for centuries.

Time is a little difficult to define. Philosophers and theologians have tried for at least twenty-five centuries. Albert Einstein remarked, in the midst of slightly more esoteric statements regarding physics, that time was what his wristwatch measured. St. Augustine said that he knew what time was as long as no one asked him to explain it. And sounding a note of frustration in her book What, Then, Is Time (the title too is from St. Augustine), Eva Brann laments, “Why don’t I know what that is which I tell, save, spend, mark, waste, and even kill every day of my life with perfect aplomb?”

If we don’t know what time is, perhaps we can at least place it, or say where it is, and is not. In A Brief History of Time scientist Stephen Hawking proposes that “the concept of time has no meaning before the beginning of the universe,” thus placing time, say, alongside the universe, or inextricably involved with it. Hawking quotes (yet again) St. Augustine as saying that time is a property of the universe created by God, a property that did not exist before the creation.

The Vedic literature, which covers a wide range of topics, also deals with time. The Srimad-Bhagavatam, specifically, weighs in on the subject of the place and function of time in the creation of the universe. Portions of the Bhagavatam confirm and contradict the assertions of Hawking, Einstein, Augustine, and others, while providing unique perspectives.

The Bhagavatam teaches that Lord Krishna in his form as Vishnu is responsible for creation. Though Brahma and Siva also have roles to play, their power comes from Lord Vishnu. He exists alone before the creation, when nature is a subtle attribute of his person and time is in a dormant state as one of his powers. From his own attributes and powers, Lord Vishnu creates the universe, which is thus identical to him, while remaining unchanged and aloof himself. He maintains the creation effortlessly for an unimaginable length of time, then destroys it and absorbs it back into himself, then creates again.

This happens over and over, and after each destruction Vishnu is alone. Or nearly so. Vishnu has an eternal abode beyond the creation and destruction of matter where his perfect devotees live with him. Vishnu gives these devotees divine, affliction-free bodies like his own, bedecked with crowns and garlands. They reside with him forever, free from rebirth in a temporary universe. Lord Vishnu himself sometimes visits his creation, however, and some of his descents as avatars are described in the Bhagavatam. These avatars come to save the world, delivering the good and destroying the wicked while establishing dharma. Lord Vishnu descends this way of his own free will, unlike the array of subordinate individual souls, all under the sway of their karma, who enter the universe in the beginning of creation.

This cycle of creations is in line with the recurring theme of circular time described in the Vedic literature. The ages of Satya, Treta, Dvapara, and Kali rotate like seasons. The individual living beings rotate through cycles of birth and death in different bodies. Creation and destruction of the universe also occur repeatedly.

Time as an Instrumental Cause

The Srimad-Bhagavatam recounts that as the creation of the universe gets underway, nature manifests from Vishnu in an inert and formless state. With no elements yet, no air, water, and so on, nothing is happening. Vishnu uses his time power to cause a “commotion” in nature and inseminates her with a multiplicity of individual living beings, or souls, as yet without bodies. This sets the creation on its way. The metaphor of a pregnancy is dramatic, with living beings now in the womb of nature, and with time, as an “impelling force,” clearly playing a central, if not precisely specified, role in the mix. Time is an original cause as an instrument of Vishnu, inert nature the original ingredient.

We living souls too are part of the time-activated mix. In his commentary on the Srimad-Bhagavatam, Vijayadvaja identifies time with “the fate of the individual souls necessary for the fruition of their karmas.” Expressing a similar notion, the Bhagavatam speaks of “time which awakens the fate of beings.” By their karma, or past activities, the living beings have a destiny to fulfill, with time, under the direction of Vishnu, awakening and impelling them to it. With this impelled life now in the womb, things begin to happen, and time remains to relentlessly direct each step of the creative process. Time is, in the words of one Bhagavatam commentator, “winkless.”

Portraying time as a power of God may not, as far as definitions go, satisfy a purely scientific mind. But so far, the Bhagavatam perspective does provide time, in response to the “where” question, with a theoretical location or origin beyond the creation, and in response to the “what” question, with a familiar status as one of God’s instruments. Neither of these responses wholly contradicts the statements of Augustine and Hawking that time has no existence or relevance before the creation. Since time in the Bhagavatam is dormant before the universe begins, and awakens more or less simultaneously with the first phase of nature, in one sense it is nonexistent and irrelevant prior to that. On the other hand, Bhagavatam time is not exactly one of the created elements, which have not appeared yet in nature’s womb. It is a property, as Augustine calls it, that precedes other properties.

A Vaishnava wall calendar, filled moment by moment with favorable and unfavorable times for all kinds of religious as well as ordinary activities, demonstrates that placing time beyond creation would not tell the whole story. Time is present in the cycle of ages, as well as in daily affairs. Time’s impelling nature may have its source beyond the universe, but manages to enter the days as well, somehow reconciling its precedence and its “pursuit” of the creation.

On the everyday level, the words “impelling” and “commotional” that the Bhagavatam uses for time in its primordial feature could just as well apply to the unsettling effects a person feels glancing at a calendar or clock. The same kind of impelling force is at work in the daily mix. When Eva Brann asks, “Why don’t I know what time is?” it is the contrast between this extremely familiar, ever-present thing that people daily save, waste, kill, mark, and spend, and the mysterious thing we can hardly know, that provokes her. The Bhagavatam make practical use of these everyday dynamics and images to construct a transcendent view of time. As time pursues the creation, the Bhagavatam, through an elaborate system called Sankhya, draws further on the everyday.

Pursuing the Creation: Sankhya Background

Nature, pregnant with living beings, and in flux under the force of time, next begins to differentiate into component elements. The Bhagavatam puts its description of this process under the heading of Sankhya cosmology. Sankhya carries the meaning of “number,” and the Sankhya system’s efforts to enumerate and categorize the elements of nature bear a loose resemblance to modern scientific efforts to assemble the periodic table. As the periodic table arranges the elements by their atomic numbers, which in turn correspond to their structures and properties, Sankhya describes the properties of its twenty-four elements, or categories of elements, and their relationship to each other. In A Survey of Hinduism, Klaus Klostermaier says of Sankhya, “The enumeration of the twenty-four basic elements is intended to provide a physically correct description of the universe and prepare the ground for the way back to its source.” Reflecting a related motivation in modern science, Hawking writes, “Our goal is nothing less than a complete description of the universe we live in.”

The Second and Third Cantos of the Bhagavatam present several descriptions of the Sankhya system, each differing slightly. The count of elements is sometimes twenty-four, sometimes twenty-five or twenty-seven, depending on how some elements are subdivided. My discussion here draws a general outline of the Sankhya system from various descriptions, including one from the Third Canto, Chapter 26, which lists time as an element. To preview, and to make a long story short, the elements appear in a particular sequence, evolving from one to the next, with one basic explanation for this evolution: the force of time and the force of destiny, or fate. Again time and destiny in the Bhagavatam, if not identical, are closely related.

Pursuing the Creation: Theory of Evolution

Beyond the fundamental similarities already noted, the Sankhya list of elements differs markedly from anything Einstein or Hawking would recognize. There are five “gross” elements: earth, water, fire, air, and space. This is a lot like Aristotle’s list (earth, water, fire, air), and is as close as Sankhya gets to elements or categories resembling those in the periodic table. There are then five sense objects: sound, touch, form, taste, and odor. Then five sense organs: ears, skin, eyes, tongue, and nose. Then five working senses: arms, legs, speech organs, genitals, and anus. And three subtle elements: mind, intelligence, and ego. That makes four sets of five and one set of three. Add time for a grand total of twenty-four elements in the entire universe.

Time both moves the creation from step to step and is the context for the sequence of these steps. Of the twenty-four elements above, the Bhagavatam lists ego as the first to appear in the womb of nature. From ego, which “undergoes modifications” by the force of time, both mind and intelligence are produced. Time also modifies ego to produce sound, which appears along with space and the ear. Space evolves through time to produce another group of three: touch, air, and the skin. Air produces form, fire, and the eye. Fire evolves to taste, water, and the tongue. Water transforms to smell, earth, and the nose. Everything appears in automatic sequence by the power of time, under distant supervision by Vishnu. At this point in creation there appears to be only an inventory of elements with nothing fully assembled from them. The Bhagavatam does go on to describe assembly of species of life and planetary systems, all still under the control of time. The chosen topic here, though, is time’s place and the properties that make it elusive.

Properties of the Propertyless

From this summary version of elemental evolution, it is notable that each stage of three elements includes a corresponding sense. Sound and space appear with the ear, touch and air with the skin, form and fire (or light) with the eye. According to Sankhya analysis, as light illuminates form and is perceived by, and inseparable from, the eye, so space is connected to sound and the ear. Space “illuminates” the sound perceived by the ear. It carries sound the way light carries form. Similarly, water carries taste for the tongue, earth originates smell for the nose. Earth, in fact, as the last gross element to evolve, interacts with all five senses. You can smell it, taste it, see it, touch it, and—as it can produce sounds—hear it. Water, the element preceding earth, is odorless in its pure form, and so perceived by only four senses. And so on down to space in the first group of three along with sound, which is perceived by only one sense, the ear. All this is a very analytical, roundabout way of saying that time, though an element, has no corresponding sense or medium, nothing to directly illuminate or perceive it. This is another unique feature of time, one that hints at Eva Brann’s point as to why time is so hard know. Time is present with all the other elements, an essential part of the mix, but lacks a sensory access or affiliation.

A further unique aspect of the time of Sankhya, or perhaps a feature of its second, sense-less aspect, is that it has no special property. The Bhagavatam lists the other twenty-three elements along with their properties, many of which are strikingly obvious. Among water’s properties, for example, are to moisten, soften, remove heat and exhaustion, and slake thirst. The properties of touch are softness and hardness, cold and heat. Sound conveys meaning. And so on with all the elements. Even the mind (thinking, meditating, desiring), the intelligence (doubt, misapprehension, coming to conclusions), and the ego (pride, feeling of dominion) have their properties. Time does not have characteristics the way earth and the other elements do and is not interdependent as the other elements are. Many commentators hold forth on this point of properties, or propertylessness. Gosvami Giridhara-lala writes that time “is not characterized by any peculiarity, and hence it is beginningless and endless.” How being without peculiarity leads to endlessness is not explained, but another commentator echoes the same idea, saying that time “is not dependent on another cause; he exists of his own accord. Hence, he is endless.” The Bhagavatam itself says that time “is endless but puts and end to all. Time is beginningless but marks the beginning of all. He is immutable.” Beginninglessness and endlessness, as well as the ability to impose beginnings and ends on everything else, are features of time in the Bhagavatam that are evidently not considered to be properties comparable to the elemental properties.

Time’s Effects: Light-years and Timepieces

In its Bhagavatam version, time, being without properties, is perceived only by its effects. From the primordial commotion in nature to the appearance and evolution of the elements, time imposes beginnings and ends. Apart from the Bhagavatam, Brann notes that “When time is spoken of … in the world of nature … it is usually a word for something else—for motions of various kinds and for their measurements…. When time is named in natural science … what is meant is a standard motion or a probabilistic tendency.” The Bhagavatam time sets the world in motion and keeps it in motion while remaining invisible. Brann’s comments on time and motion could be taken as another way of saying that time is not only visible by its effects but measured by those effects as well. Her “standard motions” would then, in Sankhya language, be motions of the twenty-three elements, caused by time. And to measure these motions, other elements or objects have to be used. Einstein’s wristwatch, like most standard clocks, was a device calibrated to complete twenty-four cycles within one cycle of the sun. Less common timepieces, like carbon 14, also compare movements in one element with movements of the sun. Practically any element could serve as a clock if its patterns of motion or change are known. Einstein himself was partial to light-years. Old hourglasses used sand. Grand Canyon dating uses the erosive movement of water through stone. If time pursues the creation as the cause of motion or change, then in each of these cases it appears, using a Bhagavatam perspective, that time’s effect on one object is being compared to time’s effect on another, and the comparison is itself taken to be time or a measurement of time. The Bhagavatam proposes that the transformation, change, or movement of an object or element is the mark of time, not time itself.

The Bhagavatam is aware of this object-to-object conception of time and offers a range of measurement instruments, from the movement of atoms to the movement of the sun (which appears to be as central to Bhagavatam calculations as it is to ours). Time calculations range from millionths of a second up to the length of the creation, which is trillions of years.

Sports Section

In terms of definitions, time is elusive. Some of the Bhagavatam verses sound like definitions. For example, time is “God’s power which itself remains unmanifest, but occupies and encompasses [nature] and is competent to manage the creation, etc., of the universe.” Or, time is “the propelling force that awakens the fate of beings.” On closer inspection, though, what sound like definitions are not really definitive—not final, exhaustive, or quintessential. Instead of definitions, they are more like placements, or attributions for the cause of something else. “Time ‘occupies’ nature” is a general placement or location. “Time ‘awakens’ fate” is a causal attribution. Other would-be definitions seem to define roles without fully identifying the role-player. Time as “the power of motivation,” for example. Or time as “the instrumental cause” or as “a weapon in God’s hands.” These are all about what time allegedly does. To some extent the Bhagavatam can respond to Hawking’s statements about time’s relation to the universe, or to Einstein’s remark about his watch, but Brann’s simple question about what time is remains open.

To devotees of Krishna or Vishnu a standard definition may not matter. Time, which is beyond perception and empirical observation, is a power of Krishna, one of the features that makes God worshipable. Using time, Krishna as Vishnu creates without strain. Several places in the Bhagavatam describe Vishnu’s “sportive” (lilaya) approach to the creation of the universe. One verse says that Vishnu “sportively procreated himself in the form of the universe by using Time” as his instrument. Others state that “the sportive actions of the Lord … comprise within them the preservation, origination, and destruction of the universe” and that by devoted contemplation of his “sportive work” with time, human beings become disgusted with sense pleasures.

Though the Bhagavatam, as well as its commentators, do appear to devote considerable attention to the scientific (in the Sankhya sense) and philosophical aspects of time, time is also portrayed as a divine recreational tool with sportive functions beyond its mysterious and awe-inspiring, thunderboltlike facets. On one hand time “creates terror in beings and reduces their life,” “cuts asunder the hope of life in this world,” and disperses people as the wind disperses clouds. On the other hand time “has no power over the Almighty God,” whose sportive proclivities lead to the repeated creation of the universe.

The contrast between sport and terror is a little alarming, but may bear some similarities to the discussion, outside the Vedic tradition, regarding how God can be good if there is suffering in the creation. As a Christian may assert in the face of suffering that God is all good, so the Vaishnava concept of a playful Vishnu may hint at the same idea of a benign God. For Vaishnavas, Time in creation gives living beings the chance to pursue their goals both in life after life and in creation after creation. While there is fear and terror involved in this process, mention of eternal suffering or condemnation is absent. Everyone gets a sporting chance at improving their standing in life.

The idea of sport may also emphasize the independence of a Supreme Being. In any tradition, the appearance of God within the creation might raise a doubt concerning divine supremacy. One perspective derived from the Srimad-Bhagavatam is that whether God speaks from clouds, a mountain, or a burning bush, or whether he descends as an avatar, these are all sporting activities in the sense of freely chosen and undertaken for enjoyment without the prospect of negative consequences. God’s actions are fully voluntary. He never comes under the control of nature, which is controlled by his energy known as time.

Source http://www.dandavats.com/?p=84985

By Jaya Vamandev Das  

In the spiritually charged atmosphere of Vrindavan, over 450 brahmacharis gathered for the NIDC (North India Divisional Council) Brahmachari Retreat Camp, creating three days filled with learning, reflection, and heartfelt devotion.

The retreat was made especially memorable by the presence of revered senior leaders, including Guru Prasada Swami, Lokanath Swami, Bhakti Ashraya Vaishnav Swami, Radheyshyamananda Swami, Vrindavan Chandra Swami Prabodhanand Saraswati Swami, and Bhaktivedanta Rukmini Krishna Goswami. Their talks were not just philosophical—they were practical, relatable, and deeply encouraging for everyone present.

Senior devotees like Mohan Rupa Das (Temple President ISKCON Delhi), Sundar Gopal Das (Zonal Secretary West UP), Prem Harinaam Das (Temple President ISKCON Kanpur),  Rishi Kumar Das (Regional Secretary Assistant Delhi), Amogh Lila Das, Acyuta Mohan Das (NIDC Chairman), added a grounded touch by sharing real-life guidance on maintaining a steady and joyful brahmachari life.

Read more: https://iskconnews.org/450-brahmacharis-gather-for-nidc-retreat-in-vrindavan/

Do you know we have Seven Mothers ?

Yes we have Seven Mother According to Vedic Scriptures Let us see who are they : 

ātma-mātā guroḥ patnī
brāhmaṇī rāja-patnikā
dhenur dhātrī tathā pṛthvī
saptaitā mātaraḥ smṛtāḥ

SYNONYMS
ātma-mātā—one's own mother; guroḥ-patnī—the wife of the guru; brāhmaṇi—the wife of a brāhmaṇa; rāja-patnikā—the wife of a king; dhenuḥ—the cow; dhātrī—the nurse; tathā—thus; pṛthvī—the earth; sapta etā—these seven; mātaraḥ—mothers; smṛtāḥ—should be remembered as.

TRANSLATION
"One's own mother, the wife of the guru, the wife of a brāhmaṇa, the wife of a king, the cow, the nurse, and the earth are known as the seven mothers of a man."
(Cāṇakya Paṇḍita)

Srimad Bhagavatam
By His Divine Grace A.C. Bhaktivedanta Swaim Prabhupada from Canto 1, Chapter 11, Text 28

Seven Mothers

praviṣṭas tu gṛhaṁ pitroḥ
pariṣvaktaḥ sva-mātṛbhiḥ
vavande śirasā sapta
devakī-pramukhā mudā

praviṣṭaḥ—after entering; tu—but; gṛham—houses; pitroḥ—of the father; pariṣvaktaḥ—embraced; sva-mātṛbhiḥ—by His own mothers; vavande—offered obeisances; śirasā—His head; sapta—seven; devakī—Devakī; pramukhā—headed by; mudā—gladly.

After entering the house of His father, He was embraced by the mothers present, and the Lord offered His obeisances unto them by placing His head at their feet. The mothers were headed by Devakī [His real mother].

It appears that Vasudeva, the father of Lord Kṛṣṇa, had completely separate residential quarters where he lived with his eighteen wives, out of whom Śrīmatī Devakī is the real mother of Lord Kṛṣṇa. But in spite of this, all other stepmothers were equally affectionate to Him, as will be evident from the following verse. Lord Kṛṣṇa also did not distinguish His real mother from His stepmothers, and He equally offered His obeisances unto all the wives of Vasudeva present on the occasion. According to scriptures also, there are seven mothers: (1) the real mother, (2) the wife of the spiritual master, (3) the wife of a brāhmaṇa, (4) the wife of the king, (5) the cow, (6) the nurse, and (7) the earth. All of them are mothers. Even by this injunction of the śāstras, the stepmother, who is the wife of the father, is also as good as the mother because the father is also one of the spiritual masters. Lord Kṛṣṇa, the Lord of the universe, plays the part of an ideal son just to teach others how to treat their stepmothers.

tāḥ putram aṅkam āropya
sneha-snuta-payodharāḥ
harṣa-vihvalitātmānaḥ
siṣicur netrajair jalaiḥ

tāḥ—all of them; putram—the son; aṅkam—the lap; āropya—having placed on; sneha-snuta—moistened by affection; payodharāḥ—breasts filled up; harṣa—delight; vihvalita-ātmānaḥ—overwhelmed by; siṣicuḥ—wet; netrajaiḥ—from the eyes; jalaiḥ—water.

The mothers, after embracing their son, sat Him on their laps. Due to pure affection, milk sprang from their breasts. They were overwhelmed with delight, and the tears from their eyes wetted the Lord.

When Lord Kṛṣṇa was at Vṛndāvana even the cows would become moistened by affection towards Him, and He would draw milk from the nipples of every affectionate living being, so what to speak of the stepmothers who were already as good as His own mother.

Srila Prabhupada : 

According to Vedic civilization, anyone who supplies milk from the body, she is mother. So cow is mother because we are drinking her milk. So from that point of view, one cannot kill cow.
If a boy wants to understand, "Who is my father?" the only authority is the mother. Vedic literature is considered to be the mother. She gives evidence that God or Lord Krishna is our father.

So now we know that we have seven mothers so let us celebrate this Mothers day by respecting and serving all this seven mothers. How can we serve and love all thsi seven mother is very simple . We can serve all this seven mother if we love our real father the creator of the whole cosmos Sri Krishna. Mother is embodiment of Real Love so if we want to give back her love then Learn to love Krishna by practicing Krishna consciousness bhakti yoga. Formula of Real Love is simple Love the Creator you will love whole creation. Happy Mothers Day 

Hare Krishna.

A Krishna Conscious mother plays a very influential role in the lives of her children, especially in the development of their Krishna consciousness.

A Krishna Conscious Mother selflessly serves her children in the service of Lord Krishna.

A Krishna Conscious Mother constantly prays to Krishna for the welfare of her children.

A Krishna Conscious Mother is the shelter for her children when the world’s ways trouble them.

A Krishna Conscious Mother guides her children to seek the shelter of the Supreme Lord.

A Krishna Conscious Mother constantly prays to Lord Krishna for strength, ability and intelligence to do her service.

A Krishna Conscious Mother sacrifices her desires for the sake of her children.

A Krishna Conscious Mother is like the pillar that supports her children.

A Krishna Conscious Mother is like the glue that keeps the family together.

A Krishna Conscious Mother keeps going and does not quit despite trials and tribulations.

A Krishna Conscious Mother knows who she is in her relationship with the Supreme Lord.

A Krishna Conscious Mother protects her children from the vices of this world.

A Krishna Conscious Mother provides her children with a positive example to practice spiritual life.

A Krishna Conscious Mother strives to work on herself and thus helps her children.

A Krishna Conscious Mother provides facilities for her children to practice spiritual life.

A Krishna Conscious Mother is forgiving, kind, caring and empathetic yet she is daring, fearless and bold.

A Krishna Conscious Mother is a precious gift not only to her children but to the world!

“There are very exalted spiritual understandings in Krishna consciousness. They are not fictional, imaginary, or concocted. They are facts, and every devotee can have the privilege to understand and indeed take part in Krishna’s pastimes if he is actually advanced. We should not think that the privilege given to Mother Yasoda is not available to us. Everyone can have a similar privilege. If one loves Krishna as one’s child, then one will have such a privilege, because the mother has the most love for the child. Even in this material world, there is no comparison to a mother’s love, for a mother loves her child without any expectation of return. Of course, although that is generally true, this material world is so polluted that a mother sometimes thinks, ‘My child will grow up and become a man, and when he earns money, I shall get it.’ Thus there may still be some desire to get something in exchange. But while loving Krishna there are no selfish feelings, for that love is unalloyed, free from all desires for material gain.

“You should not expect anything in return. That is real love. Just like a mother is loving her child, not expecting any return. But she still she gives service. So, that is as a little sample of pure love.”

—Srila Prabhupada, talk on Srimad-Bhagavatam 1.8.31, April 23, 1973, Los Angeles, and room conversation, July 13, 1976, New York

Source: http://www.girirajswami.com/?p=12787

It is an odd development of the modern world that being excessively anxious about our children is considered a virtue. We consider ourselves good parents if we make life easy for them, reward them for the smallest achievement, and are anxious for their safety and well being at all times.
There is, however, a hidden message in all of this anxious attention and it’s not good. As a teacher and school principal for 20 years, I saw all kinds of kids and all kinds of parents. For those who had confidence in their child, their child did great. Those who worried, who expressed that worry regularly, who tried to ‘fix’ every challenge the child had – their children had a weak sense of self. The hidden message was clear – “My parents are worried because they think I am not competent, I’m not capable.”
Being a mother is not easy. But it’s not that hard either. It is said that if a child has a self-assured and guiding adult in their life, they will grow up to be self-assured and self-guiding adults. Mothering means being there, but also not being there. It is patience, it is trusting that the child will figure it out, and it is watching from a distance as they do so.
There are many aspects to good mothering, but this one is key. We have to give our children the skills and emotional strength to make it through life by letting them experience and learn through real life. And that means letting them experience their own struggles. If we smother them, if we overly fret and protect, then we extinguish the fire of trust and competence. It’s a fine line, but we need to have the maturity and wisdom to make the call.
This famous poem can also inspire us be the balanced and stable parents our children need us to be:
Your children are not your children.
They are the sons and daughters of Life’s longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.
You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
You may strive to be like them,
but seek not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children
as living arrows are sent forth.
The archer sees the mark upon the path of the infinite,
and He bends you with His might
that His arrows may go swift and far.
Let your bending in the archer’s hand be for gladness;
For even as He loves the arrow that flies,
so He loves also the bow that is stable.
– On Children by Kahlil Gibran

(Rukmini Walker’s speech in honor of International Women’s Day at the Institute for Spiritual Culture, The Glories of Our Mothers Conference, in Mayapur, India, March 3rd, 2019.)

I’m very grateful to have been invited to speak at this conference, on the Glories of Our Mothers. Specifically, I’ve been asked to speak on the traditional Vedic aphorism that, in this world, we must honor seven mothers:

“Our own biological mother; a guru or wife of our guru; a queen or head of state; brahminis, or wives of our teachers; the cow; one’s nurse, and finally, Mother Earth. Manu Smriti says,“The gods dwell where women are honored and respected”.Perhaps that’s why there are so many problems in the world today. So, first of all, our own mother, our first guru, the one who gave us birth. Srila Prabhupada writes in his commentary to Srimad Bhagavatam that, “only fools are ungrateful to their benefactors”. (SB 1.16.26-30, purport)

Maybe you have issues with your birth mother, but thank her! Be grateful! She didn’t choose to abort you. She didn’t throw you in a trash bin. Thank her!

A few years ago, I was traveling through Newark, New Jersey, and I saw a sign on the side of a bus that read: “If you don’t want your baby, don’t throw her in a dumpster, bring her to nearest fire department or police station and – no questions asked – they will take your baby – just don’t throw her in the trash!”

How very sad, for both the mother and the child. These are certainly the dark days of Kali Yuga: When a mother is so destitute of all resources, deprived of all love, that she would even consider throwing her own baby in the trash.

So your mother raised you, she taught you to the best of her ability the difference between good and bad. She tolerated your teenage rebellion, as my mother did when I left home at the age of fifteen and, at sixteen, joined a spiritual path that was strange and foreign to her. I have to say, thank you, Mom!

And ladies, my advice to you is that if you’re looking for a relationship with a man, find one who loves and respects his own mother. Otherwise when there are difficulties – and on life’s path, there will always be difficulties – he will take it out on you – believe me!

A number of years ago, a god-brother of mine, Jayadvaita Swami made a wise observation. He said that the problem with ISKCON (the International Society for Krishna Consciousness), is that we have no grandmothers. It was true at the time. We were so young and arrogant, actually. We had no common sense. And the only “granny wisdom” we would accept was coming from Srila Prabhupada.

Of course, now: we do have many grandmothers. The problem is that when the voices of women: mothers and grandmothers, are silenced, the door is opened for children, and women themselves to be abused. As we’ve so sadly seen our children, and our sisters suffer.

Women, children, need to be protected: from whom? From evil-spirited men! The abusers we are seeing all over the world being exposed in the “Me Too” movement.

I wanted to read you something so egalitarian that Srila Prabhupada’s guru, Srila Bhaktisiddhanta Saraswati Thakur wrote in, perhaps, the 1920’s, in his Harmonist periodical. He says:

“…Men and women are joined in wedlock for the purpose of serving each other in the joint service of Krishna. The wife is not an object of enjoyment of the husband, nor vice versa… They choose for their partners only such persons who serve God better than themselves. They offer themselves to be accepted by their partners for the favor of being allowed to share in their superior service of Hari…”

The second mother to be honored, is the guru, or wife of one’s guru.

Jahnava Devi, the wife of Lord Nityananda, after his demise, was honored by all the living goswamis as the head of the entire Caitanya disciplic succession. The male renunciates living at Radha Kund carried her by palanquin. She codified and harmonized the teachings of all those who lived and taught after the disappearance of Sri Caitanya.

There always have been, and always will be great teachers who are women. There have always been all different kinds of people. And this is not only a function of modernity.

The earliest Upanisads describe that in the Treta Yuga, an erudite woman scholar named Gargi, debated and defeated the great sage Yajnavalka in the court of King Janaka, the father of Sitadevi. It’s possible that Sita could have met Gargi in her father’s court.

We all have different gifts given to us by God. What we are given is God’s gift to us. How we use it, is the gift we give back to God.

My son, Gaura Vani, and I have close friends in Mumbai. They are pillars of our community there. Their older daughter is so happy being a devoted wife and mother of three beautiful daughters. Her younger sister, from the time she was small, has always known that she wanted to grow up to become the prime minister of India. As Gandhi said, she wants to be the change… She is now an attorney, working in a law firm, and she has every intention of pursuing political office.

Our sons, our daughters may not fit the mold of what you or I think they should do in life. But everyone needs to be honored for their own unique contribution in the world.

The third mother to be honored is a head of state, or, in older times, a queen.

Perhaps you’ve heard about the first Hindu congresswoman, Rep. Tulsi Gabbard? She is known to be bipartisan, and she follows the path of Bhakti Yoga. Every year on Diwali, (the Indian New Year) she goes online and reads an inspirational message from the Bhagavad Gita. She seeks to share uplifting wisdom with the public at large.

In Washington, DC, at an event honoring her election, we met her parents, who also practice Bhakti. Her mother told me that both her daughters are warriors, and both her sons are doing business. Not what one would expect.

Tulsi, who is now running for office of president of the United States, twice served as a soldier in Iraq, carrying a machine gun and she is a devout in her spiritual practice.

Each one of us is like a snowflake. Each one of us is unique, with different gifts given by Krishna, meant to be used for Him, each in our own unique ways.

If I don’t offer my unique God given gifts back to God, then the world will be that much less.

Mother Teresa once said: “We consider what we are doing to be only drops of water in an ocean. But without our tiny drops, the ocean would be that much less.”

I often think about the great Kuntidevi, the mother of Arjuna, the protagonist of the Bhagavad Gita.

She was the queen, and she was a pure devotee of Lord Krsna. She had the right to approach her beloved Krishna’s chariot as He was leaving Hastinapur, to go back to His own city of Dwaraka.

But what if she had stood at the back? What if she had not come forward to offer her extraordinary prayers?

Then the world would have been bereft of hearing her meditation, her words of glorification, and learning from her exemplary devotion.

Srila Prabhupada would sing her prayers in times of difficulty. At the Bhaktivedanta Charity Hospital, in Mumbai, when someone is wheeled into surgery and given anesthetic the last thing they hear piped in to the operating theater is the prayers of Queen Kunti.

In one of her prayers, she says:

“Oh Lord of Sweetness (Krishna), just as the Ganges River forever flows to the sea without hindrance, let my attraction be constantly drawn unto You, without being diverted to anything else.” (Srimad Bhagavatam 1.8. 42)

And fourth, what about a brahmini, or the wife of a brahmin, or teacher?

I think of the Yajna Patnis (described in the Tenth Canto, Twenty-third Chapter of Srimad Bhagavatam). The Yajna Patnis are our mothers and gurus of pure devotion. They were most likely illiterate, but their proud husbands knew all the mantras and tantras and yantras of the Vedas…

But what the husbands did not know was that when Krishna, Balaram and the cowherd boys are in the neighborhood and they are hungry that They should immediately be given the results of sacrifice.

“Bhoktaram yajna tapasam

sarvaloka mahesvaram

suhrdam sarva bhutanam

jnatva mam santim rcchati (BG 5.29)”

“Krishna is the ultimate beneficiary of all sacrifices, the Supreme Lord of all planets and demigods, and the well wishing friend of all living beings.”

This verse has been dubbed as The Peace Formula.

The simple wives of the brahmins knew what their highly educated husbands did not know: They had conviction and peace, and they were not afraid to go to Krishna with their offerings. And their husbands cursed themselves afterwards: “To hell with our yajnas, and mantras, and tantras! We were so ignorant that we did not take the opportunity to serve Krishna the way our wives did!”

The beautiful Bhagavatam is all about this kind of role reversal. Bhakti is all about uplifting the small people, the humble people like Prahlada Maharaj, like Sudama brahmin, like the simple cowherd girls of Vrindavan, the greatest devotees on the path of Bhakti.

And number five: Mother Cow. She is the emblem of selfless love. Why is she considered so sacred and important in Vedic culture?

She eats only grass, which grows freely everywhere, transforming it into her own life’s blood in the form of a miracle food – milk, like our own mother’s milk. Milk and ghee and all that’s used to worship Krishna, building finer brain tissues so we can understand more subtle spiritual truths.

In the West, milk has gotten a bad reputation, due to factory farming and so many additives, and not knowing that milk is to be taken hot, not cold out of the fridge. And not knowing how the cows are meant to always be protected, and never slaughtered.

She is our gentle mother just seeing her calms the mind. Yet in the dark days of Kali Yuga, like other mothers, she is being abused and killed, although she is so innocent.

And six: The nurse. Maybe our mothers didn’t employ a wet nurse to help her feed us, as they did in older times. But what Lord Viswambhara? Lord Sri Caitanya Mahaprabhu has a name: Viswambhara. “viswa” means the universe, “amba” means the nurse.

Lord Caitanya, also called Gauranga, is Viswambhara the universal mother who feeds us the nectar of the Holy Name of Krishna. If we will only agree to drink it deeply, knowing that this nectar, this amritaopens the door to our eternal relationship of love of the Supreme Beloved Person, Lord Sri Krishna.

And finally, number seven. The Sacred Goddess who holds us all, each and every day our Mother Earth.

Her gifts are not a commodity, or even a resource to be objectified or misused out of greed. Where is our gratitude for her shelter, for her bounty with which she nourishes us each day?

It’s said that without gratitude, love is impossible.

“Thankfulness is a soil in which pride does not easily grow.” –Michael Ramsey, Archbishop of Canterbury

In our Bhakti tradition, there’s a prayer that we say each morning before rising from bed.

“samudra vasine devi

parvata sthana mandite

visnupatni namas tubhyam

pada sparsam samastite”

“Oh Mother Earth! You are holding the oceans and the mountains! You are the wife of Vishnu! Please forgive me for placing my feet on you.”

In conclusion, traditional wisdom on the path of Bhakti means to humbly honor our seven mothers:

Our own mother, who is our first guru; our guru on the spiritual path, or the wife of our guru; to honor the head of state or the queen, the wife of a king; to honor a brahmani, a teacher or a wife of a brahmin; to honor our most benevolent mother cow; to the divine nurse who feeds us the nectar of the Holy Name our Lord Viswambhar; and finally our sacred Mother Earth.