Fulfilling a Prophetic Vision!
A historic collaboration has taken shape!
The Bhaktivedanta Research Centre (BRC) has launched an online Bengali language course in partnership with Scottish Church College—the very institution where A. C. Bhaktivedanta Swami Prabhupada studied in the 1920s.

 The course is live on Scottish Church College’s homepage.
https://onlinecourses.scottishchurch.ac.in/
This initiative brings to life the powerful prediction of Bhaktisiddhanta Saraswati Thakura, who foretold that people around the world would one day learn Bengali to read the Sri Caitanya-caritamrta in its original form.

This foundational level is designed especially for beginners and includes:

•  Bengali vowels and consonants
•  Script writing and pronunciation
•  Vowel markers & consonant conjuncts
•  Numbers, gender usage, basic nouns & adjectives
•  Everyday vocabulary (family, fruits, vegetables, spices)
•  Introduction to simple past & future tenses
•  Bengali months and seasons

As Srila Prabhupada kept the original Bengali in his translations, he envisioned a day when devotees would relish the ecstasy of reading the text directly. Today, that vision moves one step closer to reality.
Accessible worldwide.

Source: https://www.dandavats.com/?p=117557

Bhaktivedanta Research Center (BRC) warmly welcomes you to a Special 9-Lecture Series on the Bhagavad Gītā by the esteemed scholar Prof. Ithamar Theodor.
This series offers a rare opportunity to engage deeply with one of the world’s most influential spiritual and philosophical texts, the Bhagavad Gītā – through structured, academic, and devotional insights.

About the Speaker
Prof. Ithamar Theodor is Professor of Hindu Studies at Zefat Academic College, Israel, and teaches and advises graduate students at Bar-Ilan University. A graduate of the Theology Faculty, University of Oxford, he is also a Life Member of Clare Hall, University of Cambridge.
He is the author of several important works, including:
• Exploring the Bhagavad-gītā: Philosophy, Structure and Meaning (2010)
• Brahman and Dao (2014)
• The Fifth Veda in Hinduism (2016)
• Dharma and Halacha (2018)
• The Bhagavad-gītā: A Critical Introduction (2021)
• The Philosophy of the Bhagavad-gītā (2025)
His works are widely respected in academic and devotional circles worldwide.Bhaktivedanta Research Center (BRC) warmly welcomes you to a Special 9-Lecture Series on the Bhagavad Gītā by the esteemed scholar Prof. Ithamar Theodor.

This series offers a rare opportunity to engage deeply with one of the world’s most influential spiritual and philosophical texts, the Bhagavad Gītā – through structured, academic, and devotional insights.

Source: https://www.dandavats.com/?p=117564

By Rupa Wathi

The Sri Mayapur International School (SMIS) has launched a major environmental initiative to transform its campus into a diverse green space. This project, a collaboration between the Mayapur Master Plan office and SMIS Management, successfully introduced a wide variety of flora, totaling approximately 25 major trees and over 80 flowering bushes.

Guests at the event who participated in the planting included Anuttama Dasa (Global Minister of Communications) and Hrdaya Caitanya Das (GBC, Mayapur Co-director-in-charge of the Mayapur Master Plan), both members of the Mayapur Executive Board. Racitambara Devi Dasi (ACBSP), the SMIS principal, and Nandan Dasa, Secretary of the Mayapur Master Plan, also took part in the planting.

The selection of species was carefully planned following a biodiversity survey of the existing campus. The new trees include Neem, Swarna Champa, Mulberry, Amla, Jamrul, Papaya, Arjuna, Palash, Bibitaki, Haritaki, Gauri, Bakula, Kanchan, and Krishna Chura. To complement these, a large collection of bushes was added, featuring Kunda, Jasmine, Rangan, White Java, Kamini, and Gandhraj. Each plant was placed strategically to ensure healthy growth while maintaining clear space for the student sports areas.

Read more: https://iskconnews.org/where-every-leaf-tells-a-story-growing-our-home-in-mayapur-dham/

By Kulavati Krishnapriya Devi Dasi,

Karuna Chandra Dasa and Karuna Rasa Devi Dasi, a couple based in Mayapur, have introduced KrishnaToys, an initiative aimed to provide children with play materials connected to Krishna consciousness.

The inspiration and heart of the project come from the Vaishnava tradition and the sacred mood of Vrindavan, where Lord Krishna revealed His eternal childhood pastimes. “Our work is offered as humble seva to help bring that mood into the homes of families around the world,” the couple shared.

Read more: https://iskconnews.org/bringing-krishna-into-childrens-playtime/

Of all the judgments we make of others—race, religion, nationality, political affiliations, social standing, etc.—perhaps the most excoriating is moral judgment. We can become highly condemnatory when we deem others to have committed a gross moral transgression. Of late, we have often seen banner-waving groups loudly denouncing those whose activities have not met their standards of what they consider morally correct. The situation in the Middle East has evoked this to a significant degree, with the ‘Free Palestine’ cause bringing crowds onto the streets in a passionate fervour of rage. The situation in Iran has also brought out many people on both sides of the argument. Extinction Rebellion, a cause campaigning against environmental damage, is another example, with its vigorous direct action here in the UK. This has been less prominent recently, perhaps overshadowed by the war concerns, as have the LGBTQ+ Rights campaigners and the opposing “Anti-Woke” movement. But they all share the same basic driver: moral outrage. 

All such protesters consider themselves to be occupying the high moral ground, and their opponents contemptible reprobates worthy of nothing but censure, or worse. All too often, things can turn ugly, with violence erupting. It can even lead to serious situations in which certain groups are deemed so reprehensible that they must be eliminated. They effectively become ‘dehumanised’ and are subjected to the most terrible forms of aggression. We saw this in Germany during WW2, where specific ethnic groups were the victims of unspeakable atrocities. This kind of behaviour has been repeated many times since then, most recently among the Hutus and Tutsis in Rwanda, the Darfuris in Sudan, the Yazidis in Iraq and Syria, the Uyghurs in China, the Rohingyas in Myanmar, and so on. 

Read more: https://iskconnews.org/the-high-moral-ground/

By Atma Tattva Das,

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

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

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

By Swasti Devi Dasi  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE RESULTS OF A LEADERLESS SOCIETY.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WHAT THE KING IS MEANT TO BE

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

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

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

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

HOW A KING SHOULD GUIDE SOCIETY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SOME OF THE SYMPTOMS OF RAJARAMA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFERENCES

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

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

From Back to Godhead

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

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

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

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

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

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

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

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

No Free Lunch

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

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

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

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

Unconscious Computers

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

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

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

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

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

On Shaky Ground

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

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

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

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

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

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

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

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

Two Paths to Knowledge

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

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

Conclusion

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

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

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

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

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

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

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

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

By Kulavati Krishnapriya Devi Dasi, 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes

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

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

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

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

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

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

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

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

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

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

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

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