The Bhaktivedanta Book Trust (BBT) will host an online gathering focused on the distribution of Sri Caitanya-caritāmṛta, bringing together experienced practitioners from ISV, London, Pune, and other regions. The session will highlight practical strategies, effective presentation techniques, and the deeper spiritual inspiration behind participating in Lord Caitanya’s mission through book distribution.

The gathering will take place on Saturday, February 7, 2026, via Zoom. Participation is open to devotees interested in strengthening their service in the Be a Gardener spirit of global cooperation. The Zoom meeting ID is 882 6207 4108, with the password LIVETOGIVE.

Source: https://iskconnews.org/bbt-to-host-global-gathering-on-caitanya-caritam%e1%b9%9bta-distribution/

By Kasisvar Das  

For most people, December is a month of fatigue, deadlines, and year-end reviews. Yet across cultures—through Christmas, New Year, Hanukkah, or local traditions—December is also expected to bring spiritual renewal, relief, and hope for a better and happier year ahead. It is a natural time for family gatherings, gifts, music, and a sense of miracle.

And what do many Americans do in December? They go on vacation to sunny Florida, especially Miami.

My friends, Īśvara Śyāma Dās and Ekananda Vallabhī Devī Dāsī, a sweet Russian devotee family from New Rāmanā Reti (ISKCON Alachua, Florida), have just returned from their two-week December vacation in Miami as well. But how did they spend it? They held daily harināma saṅkīrtana on the streets and beaches of Miami. Their story is so inspiring that we felt it should be shared with the wider devotee community.

Read more: https://iskconnews.org/harinama-for-the-holidays-devotees-december-outreach-in-miami/

So on the occasion of Varaha’s appearance day, we are reading a verse in relation this pastime. This is from Canto Three, Chapter Eighteen “The Battle Between Boar and Hiranyaksa”, Text number two.

dadarsa tatrabhijitam dhara-dharam
 pronniyamanavanim agra-damstraya
musnantam aksna sva-ruco ’runa-sriya
 jahasa caho vana-gocaro mrgah

Translation:
“He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!”

HH BVV Narasimha Maharaj:
So we are hearing how Hiranyaksha the king of demons addressed Lord Varaha. Not very nice way to address someone! How would we like to be called a beast? Similarly the Supreme Personality of Godhead, when He hears someone address Him like this, the words pierce His heart.

He replies actually in a few verses forward, a few verses later He will reply to this Hiranyaksha and tell him, “Yes true it is that I am a beast of the jungle! I am meant for eating dogs like you! So the sharp like words of Hiranyaksha do not act actually please the Lord.

And similarly other people also fail to please the Lord, particularly Mayavadi’s when they address the Lord. Because when they read the Vedas, they will give an impersonal conception to the Absolute Truth. In the Caitanya Bhagavata there is a description how one day Sri Caitanya Mahaprabhu had been hearing the glories of Lord Varaha. And while He was relishing the mood of Lord Varaha, He came to the home of Murari Gupta. And at time He chanted the name Sukara! Sukara! Which is boar! Boar! Right? its the name of the boar, Sanskrit for boar. So He chanted the name of Sukara and then He actually, Lord Caitanya actually assumed the form of Lord Varaha while He was in the home of Murari Gupta.

So Lord Varaha also appears here in Navadvipa dhama. Murari Gupta’s house is not far away on the Parikrama. We always visit there. Murari Gupta was a great devotee of Lord Ramachandra. And he was a very intimate associate of Lord Caitanya Mahaprabhu during His early pastimes.

So Lord Caitanya exhibited the form of Lord Varaha when He came to Murari Gupta’s house. And it was certainly bewildering for Murari Gupta to suddenly find Caitanya Mahaprabhu transformed into the form of Lord Varaha.

When we see our artist’s illustration of Lord Varaha, we notice that Lord Varaha, just like in most of the generally temples, they will show Lord Varaha having two arms. So the artist with our Bhaktivedanta Book Trust inquired from Prabhupada about how to present Lord Varaha. And Prabhupada told them that in the Srimad Bhagavatam Lord Varaha is described as having four hoofs. But he said, you can show two arms, and the back legs should be hoofs. And then they also wondered that Lord Varaha is a boar! Can a boar be attractive? Because the Lord is supposed to be all-attractive. So the Lord does He ever have incarnations which are non-attractive? So Srila Prabhupada told them that Lord Varaha is very beautiful, very attractive. And he said, when you paint Him, you should make Him as attractive as possible.

Because boar!! So Murari Gupta saw Lord Caitanya transformed into the boar, Murari Gupta saw Lord Caitanya transformed into Lord Varaha and then Lord Varaha picked up a water pot. There was a water pot with a spout and Lord Varaha…Lord Caitanya in His form as Lord Varaha then picked up that water pot in His mouth just as Lord Varaha would pick up the earth from the bottom of the Garbhodaka Ocean.

And in this way Lord Caitanya was revealing to His devotees that He is the Supreme Lord. This was His pastime, this was His way of showing them. He said, “In the past you doubted who I am! Now you know who I am! Now you can see who I am!”

And then He asked Murari Gupta to offer prayers. And Murari Gupta was so astounded to see all of this. It was difficult for him to say much in glorification of the Lord. But then Lord Caitanya began to speak to Murari Gupta and He told him that there are people who worship the Vedas but He said, “There is a particular wretch in Kasi. There is this wretch in Kasi named Prakasananda and he cuts Me to pieces with his teaching of the Vedas.”

So Prakasananda he was of course the leader of the mayavadi sanyasi’s in Benares and later on Lord Caitanya would go there to Benares and deliver Prakasananda. So its mentioned there in Caitanya Bhagavata that in His early pastimes, Lord Caitanya was already aware of this Prakasananda. And He describes how his words were cutting Him to pieces. Why do the mayavadi’s words cut the body of the Lord to pieces? Because they deride His personal form! The Mayavada, they will particularly recite a statement from the Vedas which said “The Lord has no arms and He has no legs. He cannot see but He knows everything. He has no ears but He can hear everything. He has no eyes but He can see everything.”

So they give importance to this kind of statement and then they conclude that the Lord therefore cannot have a form. They do not understand how the Lord can have a spiritual form, a transcendental form. So when the Lord appears in these different incarnations just as Varaha, Kurma or Nrsingha, the body is not material. But it is a fully transcendental spiritual form.

Actually the form of Lord Varaha is described to be the Vedas personified. And this is explained that the Vedas are the breath of the Lord. Now the Vedic knowledge was given, the first student of the Vedas was Lord Brahma. The Vedic knowledge from the Lord was imparted into Lord Brahma. That breath of the Lord was put into Lord Brahma. And then when Lord Varaha appears, He appears from the nostril of Brahma. So what is coming from the nostril? This is actually our breath, so that same breath is actually Lord Varaha. Therefore just as the breath comes from the nostril of Lord Brahma, this is personified Vedas. So Lord Brahma is non different from the personification of the Vedas.

We should understand that there are two different Varaha’s mentioned in the Srimad Bhagavatam. One is called Sveta Varaha and then there is Rakta Varaha. Meaning one is white and one is red. And they appear at different times, one appears during the Svayambhuva Manu millennium and the other during the Caksusa millennium.

In the earlier chapter it was described how in the beginning of creation Lord Brahma produced Manu and requested him and his wife to procreate the universe. And at that time Manu pointed out to Brahma that the earth planet had fallen into the bottom of the Garbhodaka Ocean. And Brahma was contemplating what to do? And at that time Lord Varaha appears from the nostril of Brahma.

The form of Lord Varaha, of course He came out from the nostril in a tiny form, but then expanded into a gigantic form which covered the sky all the way up to the planet of Brahma, all the way upto Satyaloka. And then this way Varahadeva into dove into the bottom of the Garbhodaka Ocean, to pick up the earth from the bottom of the Garbhodaka Ocean.

The earth and Lord Varaha have a very intimate connection, bhumi. In the Sri Vaishnavism, they worship the Lord along with His two sakti’s, bhu and sri. So this is bhumi, the deity of the earth planet. When Lord Varaha picked up the earth planet from the bottom of the Garbhodaka Ocean, we are told at that time the earth became impregnated. And the result of her impregnation is she gave birth to a son called Naraka. And this Naraka in the beginning of his life was a good devotee. He served all the brahmanas, he was very pious, very religious. But due to the will of Providence he came into bad association. He associated with some demon called Bana. And after that, then he became offensive against the devotees. And he gave so much trouble to the brahmana’s. And ultimately this child was killed by the Lord.

So Lord Caitanya Mahaprabhu also described this to Murari Gupta that, He said, “I cannot tolerate anyone who gives trouble to My devotees.” He said, “ Even My own son if he gives trouble to My devotees, I will kill him.” And of course the Lord did ultimately. This Naraka was killed by the Lord.

So we said Lord Varaha has two incarnations, one is white and one is red. And the second incarnation, it is described that He has a fight with, He is challenged with Hiranyaksha. Hiranyaksha and Hiranyakasipu of course were the two sons of Diti and at the time of their birth there was so much bad omen. There was thunder and lightening and it was very inauspicious circumstances. Everyone could understand that some very demoniac persons were taking their birth. So Hiranyaksha and Hiranyakasipu began to terrorize the universe. And Hiranyaksha, by his name we understand that he is always looking for gold and because of his desire to acquire more and more gold he had dug up most of the earth and he had created some instability in the earth planet resulting in the earth planet falling into the bottom of the Garbhodaka Ocean.

Hiranyaksha also liked to challenge people, he liked to show his strength, and he went everywhere, looking for a suitable person to fight with. He had gone on once occasion to meet Varuna the god of the sea. Varuna however declined to fight with Hiranyaksha. He told Hiranyaksha, “I am too old now. I wont be able to give you a good fight. But don’t worry, you should find Lord Visnu. And Lord Visnu will certainly give you a good combat! And when Lord Visnu is finished with you, you will find that your body is surrounded by dogs. You will become food for the dogs and vultures. You can be sure of this.”

So hearing these words from Varuna, Hiranyaksha was very eager to find Lord Visnu. And this leads to this verse being spoken that, Lord Visnu in the form of Lord Varaha actually appears to pick up the earth and at that time then He is challenged by Hiranyaksha, calling Him “Oh! You amphibious beast!”

So Lord Varaha first of all picks up the earth, and restores the earth in its position on the surface of the water and then comes back to fight with Hiranyaksha. And there is a great fight because we know that Hiranyaksha, Hiranyakasipu they are not ordinary demons. Anyone who is fighting with the Lord, they are very special personalities. They are almost equal to the Lord. And they had come here with that particular purpose in mind, following the curse of the four Kumaras, the two gate keepers of Vaikuntha, Jaya and Vijaya fell into the material world to take birth as demons three times. In their first birth was as Hiranyaksha and Hiranyakasipu.

So the Lord wants a good fight. And as Lord Varaha He had a very nice fight with Hiranyaksha. In fact it was such a fight that even Lord Brahma was worrying because it was coming to the end of the day. He was telling “demons become more powerful towards the end of the day. Please kill him quickly!” and at one point even Lord Varaha lost His mace. They were fighting with maces and at one point Lord Varaha lost His mace and the demigods were watching the fight and they were all worried, “oh no! what’s going to happen!” but then the Lord He has His Sudarshan cakra and He used that to defend Himself.

So then finally just before the end of the day Lord Varaha slaps just on the ear of Hiranyaksha. And the demon Hiranyaksha fell down dead. In this way Lord Varaha fulfilled His mission that the Lord incarnates to give pleasure to the devotees and to annihilate the demons.

So the pastime of Lord Varaha is showing us how the Lord can take any form He likes, He is not limited. Why should the Lord take the form of a boar? Of course the form of a boar was particularly appropriate for His function, because the earth had fallen into the bottom of the sea. So in order to pick up an object from the bottom of some dirty place its appropriate to have the body of a boar.

And this pastime of course is also glorified in Jayadeva Goswami’s Dasavatara Stotra. He describes how the Lord appears in the form of a boar and picks up the earth planet from bottom of the Garbhodaka Ocean.

We understand the Lord’s forms to be always transcendental. In the purport Srila Prabhupada talks also about Nityananda, that the body of Lord Nityananda is also spiritual. He is not an ordinary person. But in the material…the Lord appears like an ordinary person. Therefore Prabhupada quotes the relevant verse from the Bhagavad Gita, that the “Foolish mock at Me descending amongst them like an ordinary person. They do not know My transcendental nature and supreme dominion over all that be.”

So Lord Varaha has a wonderful form and He performed wonderful pastimes. When the Lord incarnates in this world, it is not for any just ordinary purpose but it is to fulfill specific functions, special functions, as in this case picking up the earth, and annihilating demons like Hiranyaksha.

So there is one more pastime of Lord Varaha, I wanted to mention which also took place here in Mayapur dhama, in Navadvipa dhama and that was over in Koladvipa. Kola is another Sanskrit word for boar, just like Sukara there is also another word kola. So Koladvipa is one of the nine islands of Navadvipa. And it named after Lord Varaha because in the Satya yuga Lord Varaha appears there. He appeared there to fulfill the desire of one brahmana devotee. There was on Vasudeva vipra who was a very pious brahmana, who was a great devotee of Lord Varaha and he was praying to Lord Varaha, that “Please make my eyes successful. Give me darshan. I want to see Your form. Please make my life successful. If I can have Your darshan then my life is being worthwhile. ” And he was praying like this for many many days. He was a great devotee of Lord Varaha.

So after a long time Lord Varaha appeared to this brahmana Vasudeva and He revealed to this brahmana Vasudeva His transcendental form. If you go over to Navadvipa you can see there is one temple there, a Gaudiya temple which has also the deity of Lord Varaha. So Lord Varaha appears there in Koladvipa and He told this brahmana Vasudeva that “This Navadvipa dhama is very dear to Me. All of My different incarnations are here in this dhama. And in the Kaliyuga I will also come in My most merciful form and at that time I will perform the sankirtana of the holy name.”

And then He requested this brahmana Vasudeva, “You please also come in the Kaliyuga and take part in My sankirtana pastimes. In this way Lord Varaha revealing the nature of His future pastimes to His devotee.

The pastimes of the Lord like Lord Varaha are full of auspiciousness for the devotees. But for demons they are very difficult to understand. If some people who are not devotees come and see this battle between Lord Varaha and Hiranyaksha, they may think, “Oh! The good person is Hiranyaksha. And the demon is this animal, this terrible looking animal. This poor man is fighting with this terrible boar. “

Difficult for people to understand the actual nature of the transcendental nature of the pastimes of the Lord. But for the devotees very easy to understand.

So the Lord’s reply as I said, “True it is that I am a beast of the jungle. I am meant for eating dogs like you.” In England you know they have a very barbaric pastime. Aristocratic people go on horses, they often go for hunting for things like foxes and boars. Boars are very ferocious animals. Wild boars, they have tusks on their which are razor sharp. And when people go hunting for these boars, they often go with many dogs. But many of these dogs are ripped to pieces by these boars because these boars they can fight also. They have these razor sharp tusks and they rip the dogs to pieces.

So very appropriate Lord Varaha’s reply to Hiranyaksha that, “I am meant for eating dogs like you.”

So we want to learn how to speak words which are pleasing to the Lord. So many nice prayers are there. We will hear also in relation to Lord Varaha, when Lord Varaha appears the great sages in the higher planets like Janaloka, Tapaloka, they offer prayers to Lord Varaha and they pray to Him that how “You are the personification of the Vedas” and they say, “we have become purified by the water which has come from Your bodily hairs.”

Lord Varaha had dove into the bottom of the Garbhodaka Ocean and when you come up…just like you know a dog which goes in the water they shake their body and all the water from their body splashes over everyone. So Lord Varaha, similarly Lord Varaha after picking up the earth planet, then shook His body and the water which came from His body splashed on the great sages in the higher planets. But the great sages said “we have become purified by the water from your bodily hairs.”

You know if a boar was to come and throw, you know, sprinkle water on us, we would run, get out of here. But Lord Varaha when He shakes His body the water which comes from Him, that water is not different from the river Ganges. Just as the water which washes the feet of Lord Vamanadeva is river Ganges and it purifies all of us. In the same way the sages said, “we have become purified from this water coming from Your bodily hair.”

So we will stop here.
Ok thank you. Srimad Bhagavatam ki jaya!

Source: http://www.dandavats.com/?p=15309

Varahadeva’s Appearance Day

Sri Varaha deva mahatosav ki

Let us begin by considering the philosophical truth of Krishna’s incarnations, so that way we will get the perspective on His descent to this material world.

Srila Prabhupada spoke about this in 1977. This is exactly 40 years ago in Bhubaneshwar, right? He spoke about Varaha’s appearance. He said “Ramadi murti su kala niyamena.” Krishna, the original adi pursua, is taking various forms. Ramadi murtisu, especially three Ramas, Parasuram, Balaram and Dasarathi Rama. Rama means enjoyment. Krishna’s enjoyment does not mean that when Krishna appeared as a boar he was suffering. Everything is “Anada- cinmaya-rasa- pratibhavitabhih,” every second is imbued and permeated with ever blissful spiritual rasa.

Srila Prabhupada gives an example which we have heard, I think more than one time, about a big man becoming a horse, remember that? He talks about the British Prime Minister Gladstone, a pretty serious man. You don’t imagine that he may become a horse.

He says that somebody came to see Gladstone and the servant told the visitor that the Prime Minister was very busy, so he would have to wait. He was waiting and an hour passed, so he became inquisitive and opened the door a little bit to see what the Prime Minister was doing. What was such an important engagement? The Prime Minister had become a horse and was taking his grandchild on his back and playing like a horse. The important visitor was waiting for one hour. So this is enjoyment.

Similarly, when Krishna appears as Kesavadhrta Sukara Rupa, Varaha Rupa, that doesn’t mean that He is a boar. Prabhupada says he is not a crocodile. No, He is everything, so it’s not by karma. When we become a crocodile, that’s karma, a punishment. Now we are human beings. In my next life I may become a crocodile according to the karma forced by the laws of nature. So, I am taking the shape of crocodile or boar or another type of animal. That is karma; to become a real horse is karma. But Gladstone’s becoming a horse, that is not Karma. That is an enjoyment.

Source https://www.dandavats.com/?p=42776

Topic: Lord Varahadeva’s Appearance Anniversary
Verse: SB 3.18.2
Speaker: HH Bhakti Sundar Goswami

dadarsa tatrabhijitam dhara-dharam pronniyamanavanim agra-damstraya musnantam aksna sva-ruco ‘runa-sriya jahasa caho vana-gocaro mrgah

TRANSLATION: He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!

PURPORT: In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varaha, the boar. While Varaha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiranyaksa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradaya there is sometimes a demoniac misconception about the descent of Nityananda Prabhu. Nityananda Prabhu’s body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajananti mam mudhah: [Bg. 9.11] persons who have no intelligence deride the transcendental form of the Lord as material. [End of Srila Prabhupada’s purport to SB 3.18.3]

HH Bhakti Sundar Goswami: So this wonderful pastime of Lord Varaha as you know from Brahma-samhita,

ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu krsnah svayam samabhavat paramah puman yo govindam adi-purusam tam aham bhajami [Bs 5.39]

So the Lord starting from Rama. There are three Rama’s of course: Balarama is one Rama and then Parasurama and Dasaratha-putra. So the Lord takes different forms for His own pleasure. Rama means also pleasure. There is pleasure in performing this wonderful pastime. As Vedanta-sutra says, Ananda-mayo ‘bhyasat (Vedanta-sutra 1.1.12). The Lord is full of ananda, full of bliss. So He enjoys as a boar.

That also shows us that the Lord has a great sense of humor by appearing in such a way to confuse the materialistic atheists. They can’t understand how God can assume that type of form. That is beyond their imagination or material conception. But just to defeat misconception about Himself, He can do anything and everything. He appeared as an animal.

Even this demon Hiranyaksa he thought, “Oh, an amphibious beast!” laughing at the Lord! They think that when the Lord accepts this type of form it is just a big act. That is all! That is their foolishness of course.

We know that this demon Hiranyaksa, him and his brother Hiranyakasipu were the first demons appearing after creation. When the four Kumaras went to visit Vaikuntha they were not allowed to enter so they cursed them. And the Lord of course being compassionate to His servants so He came. The Kumaras wanted to take back their curse so He said, “No. You are great sages so your words must come true. But I offer My servants either to come back to me after three births as demons or asuras or after seven births as devotees. They can choose.”

He gave them the chance to choose what they wanted. The Lord is very kind to always offer the chance to choose freely what they wanted, either to serve Him as asuras or as devotees. One may think why they chose to be demons instead of devotees after seven births. It is better to be a devotee than demon. Isn’t it? So why they chose those births? Because they are very intelligent! They consulted with each other before making the decision. “Why the Lord is offering us to return faster to him as asuras than devotees, why?” They analyzed, “Maybe the Lord wants to fight demons right now at the beginning of creation. So let us please the Lord by becoming demons.”

So they told the Lord, “My dear Lord please give us very demoniac mentality so that we can give You very good fights. To please You.” [Laughter for audience.] That is the whole idea, devotee’s idea. Even if the Lord wants me to be a demon and kill me, if that pleases Him let that be. That is highly advanced. That means full surrender to the Lord just to please Him. The Lord also has this fighting spirit. Otherwise why is it in us, this fighting spirit?

Even as devotees sometimes we fight each other. From where does this come? This is coming from the Lord originally. Everything is coming originally from the Lord. But the Lord uses fighting spirit, His anger only to protect His devotees – not otherwise. So Mother earth, Bhumidevi was in danger and the Lord came to rescue her and fight the demon. He displays his fighting spirit to uplift His devotees.

There is one story in relation to that. In Iran at the time of the Shah (He was the king before.) He went to his people for diplomatic relationships and the government wanted to please him, to have diplomatic political relationship with him so they took him on tour to different museums, different palaces and places. So they went to one museum and in one part of that museum he saw an artifact called guillotine. So he asked what this was for. They said this was for chopping the criminal’s hands. [Laughter from audience.]

He became very interested in it and said, “Oh. I would like to see how it works practically.” They said, “Oh no problem. You can give one of your men and I can ask one of my men to put his head there to be chopped off!” He was very . They said, “No, no, no. The English do not allow that. It is a place for … They cannot go that far to please you. Please forgive us.” He said, ‘then you don’t understand what the meaning of king is. You don’t understand! The servant is willing to sacrifice his life to please even his whimsical desire.

In relation to Krishna lila the devotees are willing to give up their lives to please the Lord. That means full surrender, atmanivedana, willingly! “Yes my Lord, You want me to become a demon and kill me, please do so. Be pleased!” That is difficult for general people to understand. In devotional service this is the goal – to become fully surrendered to the Lord and try to please the Lord in any way that the Lord wants. Isn’t it?

With Hiranyaksa the story is that he stole the earth and sunk it in the Garbhodaka Ocean. And Prabhupada says he was perplexed what to do. He, himself did not feel it. Imagine the Garbhodaka Ocean is filling up half of the universe. Imagine how deep it is. Very, very deep! Not even Lord Brahma could do that difficult task. So he was thinking and praying to the Lord for His help.

Suddenly from his nostrils this tiny boar appeared. He was wondering, “What is this?” And the boar started to grow up and grow up. So huge! Then he realized this must be an incarnation of the Lord because how it can become so huge in one moment! So he started to offer prayers. All the sages were offering prayers and the Lord answered their prayers.

He roared with great force assuring them he will be victorious. So the Lord jumped in the ocean creating huge waves that touched even the heavenly planets. Some of the hairs on the Lord’s body fell in different places and that became the kusha grass. That is why the kusha grass is so holy. They use that in all yajnas because this comes from the hair of Lord Varaha.

So in this fight between Lord Varaha and Hiranyaksa, the Lord was holding Bhumidevi in his tusks at the same time. It was like the moon on the tusks of the Lord. It was very beautiful to see. Imagine just seeing this beautiful form of the Lord. Imagine how big the Lord was that the earth planet was just resting on His tusks. Gigantic! Much bigger than the earth planet itself! So it is wonderful.

The fight was going on. First the Lord took the earth from the floor of the ocean before starting to fight to assure that the earth is in a safe position before fighting the demon. The Devas came to witness the fight. Hiranyaksa actually, Hiranyakasipu shared with his brother the blessing he got from Brahma. So he was very, very powerful. First he went to challenge Varuna for a fight. And Varuna said, “I am very old now for fighting. I have retired from this. Since you are very eager you go and fight Lord Varaha and he will kill foolish demons like you.” Varuna predicted the outcome of the fight but still the foolish demon laughed and challenged the Lord. ‘I will kill Him.” That is their idea.

So in the same way Srila Prabhupada he went into the ocean of Kali-yuga and uplifted us from the depth of Kali-yuga’s ocean. He fought all the impersonalist, mayavadis, sahajiyas, and materialistic scientists. He fought so many demoniac people just to uplift us and pick us up to the platform of Krishna consciousness. So that is the role of guru in Iskcon, to uplift and to help others to come up and to be fixed in Krishna consciousness with the selfless attitude to help others, to be a servant of the servant of the servant. That is the humble attitude for everybody, not just the guru.

In this wonderful fight The Lord came out victorious. Some details are here in the Srimad-Bhagavatam how the fight was. First they started with mace. Big fight! Very powerful! It is said that at a certain moment in the fight the Lord’s gada fell from His hand and all the demigods were very frightened, but the demon being a very big demon he then took advantage of that. The Lord called for His Sudarsan Cakra. And this demon he took up again the mace, gada and was fighting the Lord.

He was defeated so many times that he created an illusion of rain of urine and stool and bones and so many horrible things. And the Lord in one moment with Sudarsan Cakra He dispelled all this magical illusion created by the demon. Finally he left his mace and with his own hand he struck the Lord very powerfully and with the strength that he could smash huge mountains the Lord wasn’t moved at all.

Then the Lord without much effort just slapped him underneath his left ear and his eyeball came out. He died instantly. Jiva Goswami explained that the Lord after striking Hiranyaksa with His tusks He pierced him on his chest. So many wonderful details are there about this Varaha-lila and so many lessons are there to be learnt.

We also hear that after killing Hiranyaksa the Lord married Bhumi-devi. They became wife and husband. There are deities of Bhu-Varaha. Even Srila Bhaktisiddhanta Saravati Thakur established Bhu-Varaha here in Mayapur. There is a deity at Lord Caitanya’s birthplace of Lord Varaha and Bhumi-devi.

So this pastime is very, very important. It is explained that They had a son together and Lord Varaha instructed the son in religious principles and saintly behavior and he was very saintly. But later on he started to have bad association. He started to associate with Mayadanava and by this bad association he became polluted. He became an asura himself. Just see even the son of the Lord, just by bad association became a demon. What to speak of others! How very careful we should be about bad association.

Actually that is the first instruction Lord Caitanya gave to His followers when they asked Him. Asat-sanga-tyaga, — ei vaisnava-acara [Madhya 22.87] First thing is you give up bad association. So this is very, very important. So much so that later on he kidnapped sixteen thousand princesses. He became known as Bhaumasura. So the Lord then had to come and kill His own son to protect His devotees. Just see how neutral the Lord is that even if His own son becomes a demon and is harassing His devotees He is willing to kill Him. And even if the demon becomes devotee he will give him all protection.

In the ‘Nectar of Devotion’ it is explained that one demon was saying, “Actually I am not afraid of Krishna because even if He comes to kill me the only thing I have to do is to just surrendered at His lotus feet and he will give me all protection.’ So that is very intelligent asura!

Mayadanava was also very intelligent demon. When Agnideva was burning the forest he asked permission from the Lord, (He came as a Brahmin.) and the Lord gave him permission because He was having indigestion. They must have put too much ghee on the sacrifices! [Laughter.] Burn all the fire inside and regain His good digestion again. So while He was burning the forest this demon Mayadanava came out. Because he was a demon the Lord was ready to kill him with His Sudarsan Chakra but the demon being very intelligent, he just fell at Arjuna’s feet. He did not fall at the feet of the Lord, he fell at His friend Arjuna’s feet.

So the injunction is that if any surrendered soul comes and fall at your feet you have to give protection. That is the ksatriya dharma. So when Arjuna gave protection or assurance, the Lord immediately stopped taking aim. Very intelligent! They know that, “The devotees are very dear to the Lord and if I take shelter of them I will be spared.” That is very intelligent. The asuras are also assisting the Lord with His pastimes. By taking opposition they are in one way helping the Lord to perform His pastimes and become purified by His wrath.

So they are born also in Krishna lila. Of course we don’t advise anyone to help the Lord in that way but in a favorable way. [Laughter.] Kamsa himself although thinking of the Lord twenty-four hours was still not considered a devotee because he was thinking of the Lord in an inimical way, as an enemy. So he wasn’t performing devotional service because devotional service has to be krsna-anusilanam, favorable to Krishna, to please Krishna. Then it is accepted as devotional service. Otherwise it is not accepted as such.

The need to perform devotional service is most important. Krishna is known as – bhava-grahi janardana. If somebody approaches to serve Him, he knows of their intention, their attitude. And that is the most important thing actually. Prabhupada explained in the ‘Nectar of Devotion’ that not just the service itself but the attitude is most important.

There is one story in Vrindavan: The pujari in the Radha-Govindaji Temple came out to look for some food to offer to the Lord. He did not have. And one beggar arrived. He was going to sell moori. Moori is puffed rice. So he asked him, “Please give me some to offer to the Lord.” The man was a little stingy, “after some time if I sell something I may give you.” “No the offering is now. Please give. Don’t worry. Krishna will.” “No I am very poor and have five sons.” He started giving excuses. Suddenly a strong wind came and blew all his puffed rice away. So he was shouting, ” .Govinda.” The Lord will not accept such an offering by force. No. The Lord wants it naturally. Not by force of circumstance.

So we do service, “Oh I have to do this.”The Lord is in the heart. He is seeing the heart. It is very important to work hard and always have the proper attitude in devotional service. What is the proper attitude? To please Guru and Gauranga, to please Krishna. This is the most important. Everything we do should be with that aim. There should not be any personal ambition. Prabhupada said personal ambition can create so much havoc in our movement. And it has created. I have seen. So we have to be very careful of that. Our only ambition should be to always keep devotee association and humbly serve the mission of Srila Prabhupada with a mood of surrender and try to please others, help others to be more and more enthusiastic in Krishna consciousness.

Each and every one of us has this duty to be an instrument in the Lord’s service, to help inspire others by our own example, by our own behavior, by our intelligence, our speech, money, in which ever way. Lord Caitanya said one should engage in the loving service of the Lord and that is the most important thing. We have to work on this very, very sincerely. Prabhupada said that the most important thing is to be sincere. And that can be lost also. We have seen devotees are very sincere and after some time they stop being sincere. So if we are not careful and always endeavoring with confidence with enthusiasm and patience – Srila Rupa Goswami advised that.

When Srila Prabhupada visited our temple in South America, Venezuela he said utsahan, enthusiasm is very important. Utsahan, enthusiasm means, “I must see Krishna in this very life.” Prabhupada said, “You are already seeing Krishna.” Krishna and his form are non different but still personally it is possible. You have to keep the enthusiasm. Enthusiasm should always be there in your daily activities. As soon as we begin to lose enthusiasm we should immediately try to do something about trying to find good association or one advanced devotee to help us to overcome this obstacle.

So many obstacles will come in our way of spiritual advancement. That is maya’s duty to keep us here in this material world. Of course we know that maya is also a pure devotee. That is her duty. She doesn’t want but that is her duty to the Lord, to test to see whether people are sincere in their desire to serve the Lord. So it is very, very important to always pray to the Lord to always be sincere and surrender to his desires and to give up our own worldly desires in order to fulfill the Lord’s desire.

The material desires we have now are not only our desires because these desires come from the mind and the senses but since we are not the body, we are spirit soul our real desire is the desire of the Lord. And what are the desires of the Lord? To see all of us very happy eternally in His association in service. So that is the Lord’s mission.

He comes in different forms so that he can create varieties of pastimes so that we can come together and sing about His glories, speak about His lilas to His devotees. So there is a wonderful opportunity that the Lord is giving us and we should take full advantage of it. In the wonderful dham, Sridham Mayapur it is natural that devotees are chanting the holy names. Wherever we go around they naturally chant the holy name of the Lord. That is the power of the holy dham that it raises every body’s consciousness to the platform of bhakti, pure devotional service.

That is why Prabhupada wanted devotees to come at least once a year to the holy dham to recharge their batteries and become more enthusiastic in preaching these glories all over the world. So that is the mission, Prabhupada’s mission, Lord Caitanya’s mission and that is the mission we should all have in our lives – to assist Srila Prabhupada and his pure representatives in spreading the glories to the Lord. And for that we ourselves have to become fixed in this transcendental knowledge with full conviction that, “Yes. I am an eternal servant of Krishna. That is my eternal identity.” And we should remind others about their identity also in life.

Then everything is smooth and nice. The Lord’s ananda is always increasing and you want to share this ananda with all living entities. That is why there are so many living entities to increase His ananda by exchanging loving dealings, loving service. So that is the whole idea of this Krishna conscious movement. If I have forgotten something please remind me about the pastimes of the Lord. I will much appreciate it. If anybody has any comments or questions please feel free to ask.

Prabhu: Hare Krishna. You said that Varahadeva picked Bhumi from the Garbodaksa Ocean at that time you mentioned the fight took place. So my question is how we can understand because Varadev appeared in, according to Srimad Bhagavatam when Manu appeared from.. by the union of man and woman. That time Manu asked, “Where should I create from/” That time he said that Bhumi is in the Garbodaksayi Ocean and Varahadeva appeared. But we see Hiranyaksa and Hiranyakasipu alreadt there. And there were so many . already there. It was on earth also. So how we can understand that this two are different.

HH Bhakti Sundar Goswami: Tough one! [Laughter.] One saying that we as devotees are very clever. Every time there is something we don’t understand we say acintya, acintya, acintya! [Laughter] Now the thing is this earth planet was not there in creation yet but in all the other planets creation was there. Kadarma Muni was there. Diti was there. All the pastimes were there. Maybe this planet that was at the bottom of the ocean, maybe there was no creation there but in the other planets creation was there. That is how Maharaj Uttanapada became the father of Dhruva Maharaj. Unless Kardama was there and Devahuti was there how Hirayaksa and Hiranyakasipu were born.

Although some devotees say that there are two Varahas – one white Varaha and one reddish Varaha. They appeared in different millenniums but some other commentators say that varaha after killing Hiranyaksa remained inside the ocean until the next millennium and came out again. Some believe that he was in the water for so long. Anything is possible. For the Lord nothing is impossible. So we have to study from different angles of vision. Different possibilities are there also for the Lord’s appearance and pastimes. Is that okay? Hare Krishna. Any other questions or comments? Yes?

Prabhu: How did Lord Varaha leave the material world?

HH Bhakti Sundar Goswami: he appeared from the nostrils of Lord Brahma. That is the way he appeared.

Prabhu: How did he leave?

HH Bhakti Sundar Goswami: How He left? That is a very important question. Actually Srila Prabhupada said that the incarnations of the Lord as animals, as boar or Kurma or Matsya, They are only made for the material world only. They are not in Vaikuntha. Vaikuntha is a bit higher. So they are only meant for the material world. But that doesn’t mean that form is . is going on in all different universes but they are only meant for pastimes inside the material world only. Understand? Yes Mataji?

Mataji: When you were talking about the attitude that constitutes devotional service that we have to be favorable to the Lord but Jaya and Vijay consented to accept the curse and wanted to be demons because they considered that the Lord wanted to fight. So that attitude is favorable because they are doing what the lord wants?

HH Bhakti Sundar Goswami: Yes. Because that was that was the desire of the Lord. Favorable means whatever the Lord desires I am willing to do. “Even if He wants me to be an asura and kill me,” because they were so surrendered souls they agreed.

Mataji: So in the form as Hiranyaksa and Hiranyakasipu they don’t remember the Lord and their attitude is unfavorable or they remember the Lord and their attitude is favorable? In other words are they actually devotees?

HH Bhakti Sundar Goswami: No. No. actually in order for the pastime to be performed nicely they are demons. Yoga maya makes them forget that they are actually eternal devotees. Otherwise how can they fight the Lord? A devotee will never fight the Lord. Never! Of course there are a few exceptions. Jambavan fought with the Lord. He acknowledge that is the Lord but the Lord was pleased by his fighting spirit then he remained. So there are instances like that but in this particular case Hiranyaksa and Hiranyakasipu, they by the potency of yoga maya forgot that they were the door keepers of Vaikuntha. They forgot in order to give a good fight to the Lord. That was to please the Lord, not because they wanted to be demons. Just because the Lord wanted to fight. Is that okay? If there is anything else.

Mataji: It brings up other questions included in the sense that when they become demons the give as in the case of others like Prahlad when they give difficulties to others. So you really have to have a maha-bhagavat vision to see them as devotees serving the Lord. They are causing so much misery.

HH Bhakti Sundar Goswami: No we have to remember that is the pastimes of the Lord. He wanted them in that way. Prabhupada said only three births. Not that they come as demons. no, only that time it happened. Then that is it! Only to fulfill the Lord’s desire. . like Prahlad by being tested by these demons to become more glorious to bring more pleasure to glorify His devotee who is .to test by the demons. So the Lords glories increase in every body’s heart. Hare Krishna.

Prabhu: Hare Krishna. Thank you, Maharaj. For sake of variety and for the sake of the lila I would have thought that the Lord would be true to His nature He incarnates in all different kinds of animals in the creation. Why is it that it seems that the Lord appears again and again as Varaha, againand again as Kurma and then Matsya. Wouldn’t it seem theoretically boring after a while instead of doing something new in the creation? [Laughter.]

HH Bhakti Sundar Goswami: hare Krishna. That is all material conception that, “Oh I heard this pastime. Tell me new one. That is boring to hear the same thing once again.” That is material misconception. The pastimes of the Lord are new and fresh and pure devotees relish them although repeating them again and again. They relish them because this is eternally going on. And the pastimes always have different varieties. It is not exactly the same every time. There are different variations there also.

Sanatana Goswami explains sometimes Krishna goes to Mathura riding on Kaliya instead of a chariot. So there are varieties of pastimes. Even the Lord’s appearance in different forms, in every appearance there are some varieties of pastimes. Also some details were not mentions in every book it maybe. In different Puranas we find different explanations of that. And the Lord appeared in that way not misconceptions sometimes devotees ay have that we hear that the Lord appeared in all species of life. It doesn’t mean that He appears as a cockroach! [Laughter.} No. the Lord appears in the main forms: As an aquatic as Matsya and Kurma; as a fish as Lord Matsya. Understand? Like that! As a bird who?

Devotee: Garuda?

HH Bhakti Sundar Goswami: garuda is not Visnu tattva. He is a servant of the Lord. Hamsa avatara! Swan. So in different forms the Lord appeared. There are many species. As human being Lord Rama and Lord Krishna. Not all eight million. Not like that! Is that okay? So if we become pure devotees then we will relish all the Lords pastimes repeatedly.

The Lord in Goloka Vrindavan, pretty far out lila going on repeatedly. Not that it is so boring. They are doing the same thing. That is our material contamination that we can’t appreciate the Lord’s lila. We don’t know the bliss of repeating it once and again and again. Because we are still on the mental platform we see it in this way. We have to give up our mental speculation, mental conditioning and come to the spiritual platform then we will relish every time we say the same thing.

Prabhu: We should also remember that these are the Dasavataras. The most prominent ten incarnations. Antarupa – unlimited incarnations. They are not necessarily mentioned in Bhagavatam.

HH Bhakti Sundar Goswami: That is right. It is said that there are as many incarnations of the Lord as there are waves in the ocean. Just imagine who can count the waves. So there are innumerable incarnations, unlimited pastimes the Lord was performing in so many different incarnations all over the universe. And there are millions of universes.

Prabhu: And if he pleases he may come as a cockroach.

HH Bhakti Sundar Goswami: If He wants to. He can do anything and everything.

Prabhu: You say He can do/

HH Bhakti Sundar Goswami: Well generally we do not know. Who knows.

Prabhu: We may not know.

HH Bhakti Sundar Goswami: Yes that is true. But we don’t want to think that the Lord would take such a form.

Prabhu; Who would say he would come as a boar? Prabhupada said it is ugly.

HH Bhakti Sundar Goswami: Yes, yes. Why the Lord came as a boar actually? Because the boar has the ability to take the earth. So He has to go in the Garba Ocean to take out the earth. It is only in a great sense of fury that He has to assume this form. He is very playful actually – the Lord!

Prabhu; Actually Prabhupada mentioned that Lord Boar had lotus eyes. He is very beautiful actually.

HH Bhakti Sundar Goswami: Yes. He is very beautiful.

Prabhu: Another thing – you mentioned that Lord Boar only has pastimes in the material world?

HH Bhakti Sundar Goswami: Yes.

Prabhu: but there is a statement in the Bhagavatam that after he killed Hiranyaksa He went back to the spiritual world, to His own abode where there was a constant tussle.

HH Bhakti Sundar Goswami: Yes.

Prabhu: And ha also mentioned that there are many incarnations of God that have their own abode in the spiritual world.

HH Bhakti Sundar Goswami: Yes, but They have the form of Narayana. That is what Prabhupada explained in a letter to one devotee – that Narayan comes to this material world in different incarnations but when he goes back He is Narayana. He is not there as a Boar. He takes the form of Narayana again. So there is no contradiction there because the Lord is one but he takes different forms. He has His own planet from that particular form he came as such.

Prabhu: Maharaj, with folded hands I ask which acarya’s commentary are you quoting when you say He accepts every species.

HH Bhakti Sundar Goswami: Oh Prabhupada said in the Bhagavatam that the Lord appeared in all the species of life. He has mentioned that amongst the aquatic He is Matsya avatara, like that he is mentioning in all the species of life one species in particular He is appearing in that form. He never said you don’t find Prabhupada saying that He appears in the eight million in every one of them as an avatara. So I can openly say that I came to that conclusion by studying Prabhupada’s books. I may be wrong but if you find a quote that supports otherwise please show me. I would be powerless.

Prabhu: . Prahlad Maharaj that He does appear in all species.

HH Bhakti Sundar Goswami: That is the meaning that He appears in all particular animal and aquatics. It doesn’t mean that every form of aquatics.

Prabhu: If I am not mistaken the Brhat-Bhagavatamrta describes how all the different animal forms are there in the spiritual world. Because they worship that form of the Lord in the material world they take that form, the form of the Lord they worship. Hence they have all the varieties of animals there.

HH Bhakti Sundar Goswami: Well varieties of forms of animals are need in the spiritual world. Once a devotee asked Prabhupada, “Prabhupada why in the spiritual world in Goloka there are animals and trees and plants.” Prabhupada said, “What do you want, that Krishna dances with Radharani and the gopis with the Brahmajyoti behind and no scenery behind? So Krishna loves variety and for that variety to be there it means even devotees have these different forms. They are not ordinary animals. They are eternally liberated souls and they serve the Lord in that way.

The bees recite Sanskrit verses when they fly near the Lord, humming they recite all this. And all of them are conscious. Pure Krishna conscious living entities assume that form for variety for the Lord’s pleasure. It doesn’t mean that those particular forms of the Lord are there, these devotees have to be incarnations of the Lord in that way.

Prabhu: That is why I am sharing. Sanatan Goswami does say that they do worship that form of the Lord,

HH Bhakti Sundar Goswami: and that is why they have that form there. But we also have to understand those devotees are nitya-siddhas. Most of them have that form eternally usually. Some devotee may get liberated and assume that form. That is possible. Sanatan Goswami says that possibility is also there. I agree. Whatever the previous acaryas and the scriptures say we accept. Definitely! Of course those who are in santa rasa they may also take a form like that to serve the Lord in that particular way. From different angle of vision we can analyze and study the sastras and the previous acaryas. We will come to the same conclusion. I hope so. [Laughs.]

Prabhu: Please I wanted to know one or two incarnations of actual demons and . when do they come and what are their names .

HH Bhakti Sundar Goswami: Can you repeat the question more clearly?

Prabhu: When they came as Hiranyaksa and Hiranyakasipu and the fourth incarnations as demons?

HH Bhakti Sundar Goswami: Yes, they were the first demons in the material world.

Prabhu: they were cursed to take birth as demons three times. What demons did they come as?

HH Bhakti Sundar Goswami: They became after Hiranyaksa and Hiranyakasipu they became Ravana and Kumbakarna and the last time as Sisupala and Dantavakra. But still by the Lord’s mercy because He was pleased with them they came and extra pastime in Gauranga lila as Jagai and Madhai. They were not killed. They were delivered. They were given Krishna prema because of their wonderful service as demons for three lifetimes. They pleased the Lord so much he gave them participation in Gauranga lila. They achieved prem bhakti. Lord Caitanya is so kind and merciful.

I was thinking about what you said about Sanatan Goswami explaining but if you read the sastra we don’t find an incarnation of the Lord as we know in this universe from our Bhagavata Puranas the Lord appearing as any other form as a bee or a monkey. We don’t know. It could be but the revelation is not given in our sastra. So how are the devotees going to find out about any other forms if it is not there in the sastras. Maybe in other planets the Bhagavatam is bigger more information is given there. Maybe! But atleast in this planet we don’t have more information about other forms of the Lord but what is already given to us.

So in understanding the philosophy of Krishna consciousness we also have to apply our common sense. Logic we can uses to understand the pastimes of the Lord. Is that okay? No? [Laughter.] Okay we agree to disagree. [Laughter.] Haribol.

Prabhu: Hare Krishna Maharaj. A similar statement is there in . canto. There is a sloka [Sanskrit] this is the prayer of I think Prahlad Maharaj. I don’t remember. He says whatever form a devotee meditates on the Lord appears in that particular form. And Srila Prabhupada says over there that it doesn’t mean whatever form the person is meditating Krishna will appear. He has to meditate on the form as mentioned in the scriptures.

HH Bhakti Sundar Goswami: Right! So according to what is there described in the scripture that settles our . The Lord appeared . but I am still going to meditate like that. That is more or less mental speculation. It may be true but it is not sure. It is not mentioned in sastra, we should not just make it up. So our basis is sastra, sadhu and guru. And if it is confirmed in the sastra – we can’t just make up our own meditation of different forms of the Lord. I am not saying that you are wrong. Thank you for quoting that.

Prabhu: Due to Prahlad Maharaj also Hiranyakasipu was delivered back to the spiritual world..

HH Bhakti Sundar Goswami: Yes.

Prabhu: Secondly why there are few devotee who worship them?

HH Bhakti Sundar Goswami: Who? Hiranyaksa and Hiranyakasipu? No ways! Some people in Sri Lanka still worship Ravana. But we don’t worship demons. We worship the Lord. [Laughter.] Hare Krishna. That is concoction also. We don’t worship demons. Only pure devotees!

Prabhu: [indistinct] None of them are not worshipping Ravan. They know that they are demons.

HH Bhakti Sundar Goswami: We burn the image of Ravana because he was acting as a demon. So we don’t like him. Although we understand they were Jaya and Vijaya but still we should not disturb the lila of the Lord acting in a different way. Like sahajiyas for example – the Gauranga nagaris, they want to worship Lord Caitanya as Krishna Himself. Once I went to Navadwip many years ago I saw in one temple – we are not calling them sahajiyas – and I saw Lord Caitanya’s deity with a flute in His hand. I said, “Why you doing this?” they said, “Oh! He is Krishna. He is dancing with the gopis also.”

He is Krishna but he has come as a devotee. We should not disturb this mood, this bhava. So that is very important. Even Prabhupada said that on Ekadasi we don’t offer grains to Lord Caitanya and Lord Nityananda. Why? Because They are playing the parts of devotees so we respect Their feelings, Their bhava. He is Krishna. Still we respect the feelings They have as devotees. Thank you very much. Srila Prabhupada Ki Jai. Grantharaj Srimad-Bhagavatam Ki jaya. Gaurapremanandi, Haribol!

So today is the transcendental appearance day of Lord Varaha. We have got the regular Bhagavatam verse on the board from Prthu Maharaj’s going back to Godhead. However we are not going to read that this morning. We are going to talk about Lord Varahadev instead because it is an interesting narrative.

There are different incarnations or appearances of Lord Varahadev. Previously the white boar incarnation has been described. The one that is in the Bhagavatam as we receive it is the story about the red incarnation and His fight with the demon Hiranyaksha. So it is an interesting history and one that is very instructive for the devotees because it is a narrative of people feeling sorry. The history is Diti was feeling unusually lusty. She was feeling impelled to the point where she lost control of herself and she approached her husband Kasyapa at an inauspicious time for the purpose of having a child. Of course it is to be noted that it wasn’t even though she was feeling lusty her intention was to have a child. So it was for procreative purposes. You could say it was dharmic nevertheless. However it was still at an improper time of the day because it was sunset and that is just when Lord Siva and his ghostly hordes become active.

Apparently any child that is conceived at that time of the day is likely to be one of those ghostly … taking their next birth. The Vedic principle is not to have sex for procreation or any sex at that time of the day because you don’t know who is coming into the womb. It might not be somebody that you particularly like. So somehow or the other she convinced her husband that don’t wait even a few more minutes. It must be done now because she was impelled by some force or the other. The end result was that immediately these two twins where put into a womb and the afterwards she immediately felt very sorry.

So she was the first person in this whole episode to start feeling sorry. She recognised her mistake immediately because she was a devotee and her husband also was feeling quite sorry. So she prayed to him. In fact she prayed to Lord Siva to excuse her mistake. On account of that although she did this act at an improper time the children that would be born from this will be terrorists. They will not terrorise just one small area but they are going to terrorise the entire universe and afflict everybody. And everybody else is going to be sorry because of what you have done. She was feeling very sorry when she heard that and because of her repentance although the deed itself could not be undone, the result could not be undone. It was modified.

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Boar is a wild animal, probably not known for its beauty or great work. But when God appears in the form of a boar, He looks extremely beautiful and performs the most wonderful deeds. Just as the Supreme Lord appears in the human society as Lord Rāma and Lord Kṛṣṇa, He also incarnates in the animal society as Varāha (Boar), amongst the birds as Haṁsa (Swan), amongst the aquatics as Matsya (Fish) and so on.

According to Śrīmad Bhāgavatam, the Supreme Lord appeared as Varāha (a wild boar) twice – once as Ādi-varāha or Śveta-varāha in the Svāyambhuva (first) manvantara and another time as Nīla-varāha or Rakta-varāha in the Cākṣusa (sixth) manvantara. As Śveta-varāha He retrieved the Earth from the depths of Garbhodaka ocean, and as Nīla-varāha, He killed a powerful demon named Hiraṇyākṣa. This article describes the appearance and activities of these two divine boar incarnations of the Supreme Lord.

ĀDI-VARĀHA or ŚVETA-VARĀHA

in SVĀYAMBHUVA (FIRST) MANVANTARA

Lord Brahmā was the first created beings in this universe. He appeared from a lotus that sprouted from the navel of the Supreme Lord Viṣṇu. Having been enlightened personally by the Supreme Lord, Brahmā began his service of creation. His first task was to populate the universe with various types of living entities.

Once, as Brahmā was deliberating on how to accomplish his duty, two personalities appeared from his body. They were Svāyambhuva Manu and his queen Śatarūpā. Manus are the progenitors of mankind. There are fourteen Manus in a day of Brahmā, which lasts for 1000 divya-yugas (divya-yuga is a combination of the four yugas namely Satya, Treta, Dvāpara, and Kali). The reign of a Manu is called Manvantara which lasts for about 71 divya-yugas. The calculation of cosmic time is wonderful to the human thought process that’s accustomed to seeing time only in terms of minutes, hours, days, and years only. The first Manu Svāyambhuva was ready to abide by Brahmā’s instruction to procreate, but he found that there was no place to perform his service since the Earth was merged in the Garbodhaka ocean at that time.

How Is the Boar Divine? – Brahmā contemplated on how to raise the Earth, “While I am creating, the Earth has been inundated. What can we do? Let the Almighty Lord direct us.” Then a small form of Boar (Śveta Varāha), in the size of a thumb, came out of Brahmā’s nostril and within a moment, it grew gigantic in the sky like a great elephant. Whenever there is an emergency in the universe or an acute rise of adharma in this world, the Supreme Lord appears in a suitable form to rectify the situation. Because the Earth was submerged in the ocean, the Lord appeared as a wild boar to retrieve the Earth with His tusks. That is His transcendental pastime. Just because the Lord appeared in the form of a Boar, His potency doesn’t reduce, nor is this form inferior in its divinity. The Lord’s form in any shape is always transcendental and full of knowledge and mercy.

How Does the Boar’s Roar Dispel Fear? – Seeing the gigantic mountainlike Boar, Brahmā and his sons were struck with wonder. To enliven them, Lord Varāha, the master of sacrifices, then roared tumultuously. Because Brahmā and other enlightened brāhmaṇas have the divine knowledge about the Supreme Lord, they are enlivened by His appearance in any of His multi-incarnations. Therefore, the all-auspicious sound (roar) of the all-merciful Lord that echoed in all directions, reassured His devotees, causing them fearlessness. Hearing the thundering roar of the Boar incarnation of Viṣṇu, they didn’t become fearful. The Lord’s resounding roar is an open threat to all demons who might challenge His omnipotence, but to His devotees, that very roar is a reassuring boon.

Why is Varāha the Personification of Vedas? – The Vedas are said to be the breath of the Supreme Lord, and that breath was inhaled by Brahmā, who was enlightened in the Vedic knowledge, by the Supreme Lord Himself. Because Lord Varāha appeared from the nostril of Brahmā, when he breathed out, Varāha is said to be the personification of the Vedas (veda-vitāna-mūrti). The denizens of higher planets named Jana, Tapa, and Satya-lokas chanted mantras from the three Vedas praising Varāhadeva. Śrīla Prabhupāda writes, “Whenever there is a glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged Earth.” (SB 3.13.26 Purport). The Lord has no material form, but His form is always understood in terms of the Vedas. Because the Lord’s form is personified Vedic knowledge, He is the destroyer of all material contamination.

How Did Śveta Varāha Rescue The Earth? – Lord Varāha entered the water playing like an elephant (gajendra-lélā), and flew in the sky, with His tail slashing and His hard hairs quivering. His glance was luminous (like sun and moon). He scattered the clouds with His hooves and white tusks. Although transcendental, He imitated the actions of a Boar and searched after the Earth by smell. His tusks were fearful. He glanced over the sages who were offering prayers and entered the water. He dived into the ocean, whose high waves appeared like its arms as if praying, “O Lord, please protect me and do not cut me in two!” Cleaving the water with His sharp hooves, the Lord found the limits of the unlimited ocean and saw the Earth, and personally lifted it. Thus, He protected the Earth.

NĪLA-VARĀHA or RAKTA-VARĀHA

in CĀKṢUSA (SIXTH) MANVANTARA

The above incident took place in the Svāyambhuva (first) manvantara. The Lord again appeared in the Cākṣusa (sixth) manvantara, as Rakta Varāha and protected the Earth by killing a demon named Hiraṇyākṣa. The following is the story behind this.

What are the Consequences of an Untimely Union? – Kaśyapa Muni was the son of Brahmā. One of his wives, Diti, was once afflicted by lust and an intense desire for a child. Being impatient and envious of her cowives who already had children, Diti approached Kaśyapa in the evening time for union. Kaśyapa dissuaded her saying that the time was inauspicious, as ghosts and their master, Śiva, move about at that time. However, Diti was pressed by Cupid and pulled Kaśyapa by his clothing. Not being so self-controlled, Kaśyapa also gave in to her advances and obliged her unreasonable appeal, uniting with her. Ignorance is not the cause of every mistake. Even, persons in knowledge, commit mistakes due to weak-heartedness and temptations for momentary pleasures. Afterward, Kaśyapa addressed Diti in disdain, “Everything was inauspicious because of your mind’s pollution, defilement of time, negligence of my directions, and apathy towards demigods. As a result, you will have two demoniac sons who will constantly afflict the three worlds, kill innocent and sinless entities, torture women, enrage great souls, and ultimately be killed by the Supreme Lord.” Diti became repentant. Seeing her transformation and patience, Kaśyapa encouraged her, “Your grandson (Prahlāda) will be a great devotee.” This somewhat pacified the aggrieved Diti. Diti held her sons in the womb for 100 years, wanting to delay the trouble of the demigods by her sons and also the death of her sons at the hands of the Lord. By the force of her pregnancy, darkness spread in all directions. The demigods were perplexed and approached Brahmā. Brahmā then narrated the background story of the children in Diti’s womb.

How Did Those Devotees Become Demons? – Once, the four Kumāras had gone to Vaikuṇṭha to see Lord Viṣṇu. They crossed six gates without any obstruction, but at the seventh gate, they were blocked by Jaya and Vijaya, the doorkeepers. The Kumāras were agitated and spoke thus, “How are you suspecting others? Where is the possibility of an enemy coming to Vaikuṇṭha? The apt punishment for you imposters is to go to the material world filled with vices.” Jaya and Vijaya fell at the feet of the Kumāras and prayed that they never forget the Lord. Seeing their humility, the Kumāras felt repentant. Understanding the situation, Lord Viṣṇu appeared there and pacified the lamenting doorkeepers with His affectionate glance, and consoled the fearful Kumāras with His pleasing smile. Viṣṇu humbly apologized to the Kumāras for the offense of Jaya and Vijaya, and said, “The punishment given by you to My doorkeepers, of becoming demons in the material world, was ordained by Me. They will very soon return to Me, meditating on Me in anger.” An ideal master takes responsibility for the mistakes of His servants and helps them without disowning them.

Does God Like to Fight? – The Kumāras circumambulated the Lord and departed. Lord Viṣṇu spoke to Jaya and Vijaya, “Do not fear. Though you will have the mentality of demons, you will always think of Me and serve Me. I will experience pure happiness by fighting with you two.” Only the devotees can satisfy the Lord in every respect, including giving Him the pleasure of fighting. Thus, Jaya and Vijaya left Vaikuṇṭha and entered Diti’s womb. After 100 years of pregnancy, Diti gave birth to her twin sons. Kaśyapa named them Hiraṇyakaśipu and Hiraṇyākṣa. Hiraṇyakaśipu performed austerities and received boons from Brahmā. He started to control all three worlds. Hiraṇyākṣa traveled all over the universe with a fighting spirit. His form, temper, and power scared the demigods. Desiring to sport, he entered the ocean and reached Vibhāvarī, the capital of Varuna, and provoked him for a fight. Varuṇa intelligently replied, “I have grown too old. Only Lord Viṣṇu can satisfy your desire to fight.”

Why Does God Fight with Devotees? – Hiraṇyākṣa learned from Nārada Muni the Lord’s whereabouts and entered into the Garbodhaka ocean. There, he saw the Lord in the form of a boar (Varāha), bearing the Earth on His tusks. He criticized the Lord with ill-names and addressed Him like an animal, forest-dweller, lowest of demigods, and so on. The Lord was pained by these abusive words. God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. Seeing that the Earth was frightened, the Lord bore the pain and rose out of water. Varāhadeva challenged Hiraṇyākṣa and after a fierce battle with him, the Lord slapped him in the root of the ear. The demon fell dead like an uprooted tree. Though the Lord could instantly kill the demons, He fights with them just to experience the pleasure of fighting. Śrīla Prabhupāda writes, “Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa’s striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight to enjoy His transcendental bliss; therefore, He enjoyed the attack.” (SB 3.19.16 Purport)

Lord Varāha was glorified by the sages as follows:

namo namas te ‘khila-mantra-devatā-

dravyāya sarva-kratave kriyātmane

vairāgya-bhaktyātmajayānubhāvita-

jñānāya vidyā-gurave namo namaḥ

“O Lord, You are the Supreme Personality of Godhead and are worshipable by universal prayers, Vedic hymns, and sacrificial ingredients. We offer our obeisances unto You. You can be realized by the pure mind freed from all visible and invisible material contamination. We offer our respectful obeisances to You as the supreme spiritual master of knowledge in devotional service.” (SB 3.13.39)

Thus, accomplishing the mission of the demigods, Lord Varāha returned to His own abode being glorified by them.

Gauranga Darshan Das, a disciple of His Holiness Radhanath Swami, is the dean of the Bhaktivedanta Vidyapitha at ISKCON Govardhan Eco Village (GEV), outside Mumbai, and a member of ISKCON Board of Examinations (BoEx). He is a sastric teacher and is the author of Gita Subodhini, Bhagavata Subodhini, Caitanya Subodhini, Disapproved but Not Disowned, Bhagavata Pravaha and other books.

(Varaha Dvadasi Special)

Source: http://www.dandavats.com/?p=93153

The Bhakti Vriksha Leadership Training Course, along with the Counseling, Care, and Nurturing Course, was held from January 24–26, 2026, at ISKCON Ranchi, Jharkhand. The three-day program brought together more than 150 devotees from the local community and was guided by Madhusudan Mukund Das, Centre Manager of ISKCON Ranchi.

ISKCON Ranchi has emerged as a dynamic preaching center in just three to four years, engaging thousands of devotees through diverse outreach initiatives. These include village, youth, and college preaching programs, the ISKCON Girls Forum, Bhakta Prahlad School, and a Gurukula. The community currently supports four preaching centers, over 30 full-time devotees, more than 50 Bhakti Vriksha groups, 15 youth preaching programs, and a congregation of over 1,000 devotees. During the recent marathon, the community distributed more than 25,000 books.

Participants attended the training with enthusiasm and commitment, expressing renewed determination to expand Sri Chaitanya Mahaprabhu’s mission through systematic preaching and community care. Reflecting on the event, Nityanand Ashraya Das, who shared the news with us, said, “I am grateful to all the Vaishnavas who contributed to the success of this program and humbly request their blessings and prayers for these enthusiastic devotees.”

The program highlighted ISKCON Ranchi’s growing strength in leadership development, congregational care, and sustainable community expansion.

Read more: https://iskconnews.org/iskcon-ranchi-offers-multiple-courses-emerging-as-a-dynamic-preaching-center/

In 1895 Srila Bhaktivinoda Thakura published in his “Sajjana-tosani” selected verses from “Śrī Prapannāmṛta”, a 12th century book by Sri Ananta Acarya, son of the great Kuresa, famous disciple and chief associate of Srila Ramanujacarya. The book contains valuable information and biographical accounts of the great founders of the Sri-sampradaya – Nathamuni, Yamunacarya and Ramanuja. It is stated in “Prapannāmṛta” in relation to Ramanujacarya’s birth:

caitre meṣe śukla-pakṣe pañcamyāṁ guru-vāsare |
madhyāhne karkaṭe lagne nakṣatre rudra-daivate ||

“[Ramanuja was born] on the fifth day of the waxing moon during Caitra month [March-April], on Thursday, at noon when Cancer was the ascendant and the Moon was in Ardra-naksatra.” (Sri Prapannamrta, 2.25).

Sri Gauranga Mahaprabhu Himself states the following in “Navadvipa-dhama-mahatmya” (16.54):

“From Ramanuja I take two essential principles – unalloyed devotion and service to the devotees of the Lord.”

To provide some knowledge of the Sri-sampradaya to the residents of Bengal Srila Bhaktivinoda Thakura translated some verses from the section of “Prapannamrta” where Ramanuja instructs his followers and then published them in his “Sajjana-tosani” (Vol.7, numbers 3 and 4, June-July 1895) under a title “Ramanuja Swamir Upadesh”, “Instructions of Ramanuja Swami”. Srila Bhaktisiddhanta Saraswati Thakur quoted some of these verses in his book “Brahmana and Vaiṣṇava”. In honor of Srila Ramanujacarya’s 1000th anniversary celebrations we present here some of his instructions with the English translation of Bhaktivinoda Thakura’s Bengali translation-cum-explanation.

yā prītir āsīt satataṁ bhagavan-nāma-kīrtane |
sā syāt prītir hi tad-bhakta-nāma-saṅkīrtane ca vaḥ ||9||

As you had an affection for chanting the Lord’s holy names, may you have the same affection for chanting the names of His devotees.

kāraṇaṁ bhagavat-prāpter mahā-bhāgavatāśrayaḥ |
iti matvā dṛḍhaṁ teṣāṁ ājñayā vartayet sadā ||10||

Having realized that the only cause of attaining the Lord is the shelter of the great devotees you should always remain under their guidance.

vihāya viṣṇu-kaiṅkaryaṁ kaiṅkaryaṁ vaiṣṇavasya ca |
vinaśyet sa naraḥ prājñaḥ rāgādi-prerito yadi ||11||
Just as a wise person perishes due to his attachment to sense gratification, similarly any person meets with destruction if he gives up service to Lord Viṣṇu or to His devotees.

vaiṣṇavānām anuṣṭhāne nopāya matim unnayet |
upeyam eva satataṁ unnayet su-mahā-manāḥ ||12||

A wise person should never consider service to Vaiṣṇavas as a method (upāya), but should always consider it to be the goal (upeya). A method-attitude (upāya-buddhi) is when we think that we achieve some other result by serving Vaiṣṇavas. But when we think that Vaiṣṇava-sevā becomes possible only after performing many other pious activities – such attitude is called “goal-attitude” (upeya-buddhi).

nāhūyed eka-vacanān mahābhāgavatān janān |
pūrvāñjaliṁ vaiṣṇavānāṁ dṛṣṭi-mātre ca kārayet ||13||

If one needs to call great Vaiṣṇavas he should not use singular number, which denotes disrespect, but instead he should use plural number denoting respect. When one sees a Vaiṣṇava he should immediately fold his hands with respect.

harer bhagavato viṣṇor vaiṣṇavānāṁ ca sannidhau ||
pādau prasārya na vaset kadācit amalātmanāṁ ||14||

One should not sit near Lord Viṣṇu or pure Vaiṣṇavas with one’s legs spread before them.

vaiṣṇavāgamanaṁ śrutvā gacched abhimukhaṁ tadā |
sākaṁ gacchet kvacid dūraṁ bhaktyā teṣāṁ vinirgame ||19||

When one hears that a Vaiṣṇava is coming one should walk some distance to meet him. When a Vaiṣṇava departs one should walk some distance along with him.

śrī-vaiṣṇavānāṁ sarveṣāṁ deha-chāyā na laṅghayet |
sva-deha-chāyā saṁsparśaṁ vaiṣṇaveṣu na kārayet ||27||

One should not step over the shadow from the Vaiṣṇavas’ body. Also one should not make other Vaiṣṇavas touch one’s own shadow.

yadi praṇamate pūrvaṁ dāso’haṁ iti vaiṣṇavaḥ |
anādare kṛte tasmin aparādho mahān bhavet ||29||

One commits a great offense by disrespecting a Vaiṣṇava who, considering himself a servant, offers his respects first.

vaiṣṇavānāṁ ca janmāni nidrālasyāni yāni ca |
dṛṣṭvā tāny aprakāśyāni janebhyo na vadet kvacit || 30||
teṣāṁ doṣān vihāyāśu guṇāṁś caiva prakīrtayet ||31||

Vaiṣṇavas’ birth, sleep and laziness are not to be disclosed to others. If one sees them one should not tell others anything about them. Quickly giving up their faults one should glorify their good qualities.

viṣṇu-pādodakaṁ caiva bhakta-pādodakan tu vā |
prākṛteṣu ca paśyatsu na pibet toyam uttamam ||32||

One should not drink the great water that washed the lotus feet of Lord Viṣṇu or of His devotees while being looked upon by materialistic people.

tattva-trayasya jñānena śrī-rahasya-trayasya ca |
rahitasyāṅghri-jaṁ toyaṁ grāhayen na kadācana ||33||

One should never drink the water that washed the feet of a person who is devoid of knowledge of the three tattvas and three rahasyas. Three tattvas are cit (living entities), acit (matter) and Īśvara (God). Bhagavān is one non-dual entity and this non-dual entity possesses two viśeṣas (attributes) – cit and acit. Even if a person devoid of this knowledge has undergone five saṁskāras, still one should not accept the water from his feet.

jñānānuṣṭhāna-yuktasya sadācāra-ratasya ca |
pādodakaṁ vaiṣṇavasya piben nityaṁ prayatnataḥ ||34||

One should endeavor to always drink the water from the feet of the Vaiṣṇavas who possess proper knowledge, in other words the knowledge of artha-pancaka and three tattvas, and is devoted to following proper behavior (sadācara-rata).

māṁ ca bhāgavataiḥ sārddhaṁ sāmya-buddhiṁ na kārayet |
prākṛtānāṁ ca saṁsparśaṁ prāptaḥ prāmādikād yadi |
snātaḥ sacailaḥ sahasā vaiṣṇavāṅghri-jalaṁ pibet ||35||

One should not consider oneself equal to Vaiṣṇavas. As soon as one accidentally touches a materialist one should immediately take bath with one’s cloth on and then drink Vaiṣṇava-caraṇāmṛta.

na grāhayed viṣṇu-tīrthaṁ prākṛtānāṁ gṛheṣu ca |
prākṛtānāṁ nivāsa-sthān na seved viṣṇu-vigrahān ||38||

One should not accept caraṇāmṛta from the śālagrāma-śilā situated in the house of materialistic people. One should not serve the Deity of Lord Viṣṇu situated in the house of materialistic people.

śrī-harer-divya-deśeṣu paśyatsu prākṛteṣv api |
tīrtha-prasāda-grahanaṁ kārayen na tu saṁśayaṁ ||39||

One should accept prasādam from the Lord’s holy places even while being looked upon by materialistic persons residing in those places. One should not have any doubts about this.

yadi śri-vaiṣṇavair dattaṁ prasādaṁ viṣṇu-sannidhau |
upavāsādi-niyama-yukto ‘ham iti na tyajet ||40||

If a Vaiṣṇava gives you some prasādam in front of Lord Viṣṇu you should not refuse it saying “I’m fasting”.

sannidhau vaiṣṇavānāṁ ca sva-guṇān naiva kīrtayet |
śrī-vaiṣṇavānāṁ sānnidhye nānyaṁ paribhavej janaṁ ||42||

One should not sing one’s own glories in front of the Vaiṣṇavas and one should not criticize anyone in front of the Vaiṣṇavas.

dinaika ghaṭīkāyāṁ ca varṇayed guru-sad-guṇān |
dinaika ghaṭikā-madhye hy api viśvāsa-pūrvakam ||
śaṭhāryādi prabandhāṁ vā prabandhān kīrtayed guroḥ ||44||

Every day one should faithfully glorify the good qualities of one’s guru for half an hour. One should certainly devote half an hour every day for glorifying the pastimes of of Sathakopa and other great Acaryas or one’s own guru’s pastimes.

dehābhimāninā sārdhaṁ saha-vāsaṁ na kārayet |

One should not live together with a person who identifies himself with his body.

śrī-vaiṣṇavānāṁ cihnāni dhṛtvāpi viṣayāturaiḥ |
taiḥ sārdhaṁ vañcaka-janaiḥ saha-vāsaṁ na kārayet ||46||

If cheaters attached to sense gratification wear Vaiṣṇava signs still one should not live together with them.

sva-deha-priya-bhogyāni nārpayet paramātmane |
śāstrīya-sarva-bhogāṁs tu viṣṇave tāni cārpayet ||59||

One should not offer to the Supreme Lord those kinds of food and other items which are pleasing to one’s own body. One should offer to Lord Viṣṇu those items which are prescribed by śāstra.

śrīmad bhāgavatārcanaṁ bhagavataḥ pūjā-vidher uttamam |
śrī-viṣṇor avamānanād guru-taraṁ śrī-vaiṣṇavollaṅghanam |
tīrthād acyuta-pādajād guru-taraṁ tīrthaṁ tadīyāṅghri-jam |
tasmān nityam atantrito bhava satāṁ teṣāṁ samārādhane ||65||

The highest rule in worshiping the Lord is worship of His devotees. Neglecting Vaiṣṇavas is more dangerous than disrespecting Lord Viṣṇu. The water from the feet of Vaiṣṇavas is greater than water from the feet of Lord Viṣṇu. Knowing this you should endeavor to serve the Vaiṣṇavas without any laziness.

Source: http://www.dandavats.com/?p=84452

In the year 1017 A.D. Sripad Ramanujacarya, a partial incarnation of Lord Ananta Shesha and Laxman appeared on the ‘sasthi’, sixth lunar mansion of the light fortnight in the month of Chaitra, (April-May). He made his appearance in South India, Tundiradesha, at Sriperumbudur, about half way between Kancipuram and Madras. His fathers’ name was Asuri Keshava Somayaji, also known as Sarvakratu Diksitar, who it is believed was either an advaitin, or a smarta. His mother was Kantimati, the grand daughter of the great Vaisnavacarya Yamunacarya.

Source: http://www.dandavats.com/?p=94751

Today is the disappearance anniversary of Sripada Ramanujacharya, the principal acharya in the Sri, or Lakshmi, sampradaya. In a letter dated November 22, 1974, Srila Prabhupada wrote, “We find great shelter at the lotus feet of Sri Ramanujacharya because his lotus feet are the strongest fort to combat the Mayavadi philosophy.” And in the early days of ISKCON in India, before we had Srila Prabhupada’s Bhagavad-gita As It Is in Hindi, Prabhupada would refer people to read the Hindi edition of the Gita with Sri Ramanujacharya’s commentary.

Srila Prabhupada often told a story about Sri Ramanujacharya’s merciful, compassionate nature. As he related it in Ahmedabad in 1972, “The servants of Krishna take all risk for Krishna’s sake. Just like Ramanujacharya. Sri Ramanujacharya’s spiritual master said, ‘My dear son, the mantra which I am giving, you chant silently and you will be delivered. It is so powerful. Don’t chant this mantra loudly so others can hear.’

“Ramanujacharya thought, ‘If this mantra is so powerful that if others hear it they’ll also be delivered, then why not?’ He immediately went to the market and began to chant the mantra. So, his spiritual master became very angry, that ‘I told you not to chant loudly, so that others may not hear.’ And Ramanujacharya replied, ‘My Lordship, I have done offense unto you. That’s all right. For this I am prepared to go to hell. But if this mantra is so powerful, I must speak it to everyone.’ ”

In this mood, following in the footsteps of Sripada Ramanujacharya, Srila Prabhupada broadcast the Hare Krishna maha-mantra and the teachings of the Bhagavad-gita everywhere, to everyone.

We pray and aspire to follow in their footsteps.

Hare Krishna.

Yours in service,
Giriraj Swami

Source: https://girirajswami.com/blog/?p=18575

On February 14, 2026, the Governing Body Commission (GBC) of the International Society for Krishna Consciousness (ISKCON) will convene in Mayapur. One of the topics of discussion will be the recent end of the three-year moratorium period on Vaishnavis offering diksha initiation. This moratorium, first instituted by the GBC at its November 2, 2022, meeting, halted all further appointments of and initiations by Vaishnavi diksha gurus while regional concerns—especially from leadership in India—were explored through dialogue and committee review. The GBC will hear a proposal from a joint committee composed of GBC members and India Bureau members on the issue that will affect current policies.

Recently, online videos by ISKCON members have been released addressing differing perspectives on Vaishnavi diksha gurus (VDG). These include videos from former GBC and GBC Emeritus members Sivarama Swami and Hridayananda Goswami, and one by Pranada Devi Dasi, a disciple of Srila Prabhupada and noted Vaishnavi author. Links to the videos are provided below to help readers better understand the range of views within the discussion.

Read more: https://iskconnews.org/as-the-gbc-prepares-to-meet-in-mayapur-a-look-back-at-the-vaishnavi-diksha-guru-debate/

By Atma Tattva Das,

Public voting is now open for the Bhakti Song Contest, a grassroots initiative aimed at exploring the use of music and emerging technologies in Krishna-conscious outreach. Three devotional songs have been submitted and are available for listening and voting on the Bhakti Song site.

ISKCON News first reported on the Bhakti Song Contest in September 2025 when the initiative was introduced by Isvara Krisna Dasa of Bhaktivedanta College in Budapest, along with Bhakta Szabolcs Tárkányi, a media and marketing professional and long-time member of the Budapest congregation.

The project was conceived as an experiment to encourage sincere devotional creativity, using artificial intelligence solely as an initial creative prompt. In the early stages, the organizers generated a small set of AI-assisted songs to explore how such tools might be thoughtfully engaged in service.

Read more: https://iskconnews.org/public-voting-opens-for-bhakti-song-contest/

The Canberra temple deities of Sri Jagannatha, Baladeva, Subhadra Devi and Sri Gaura Nitai were away for nearly one month being repainted by Bhakti DD from Melbourne.

On the auspicious occasion of Lord Advaita Acharya’s appearance day the deities revealed Themselves back on the temple altar. The devotees were ecstatic chanting and dancing in front of Their beloved Lordships. The occasion was celebrated with fire yajna, puspa abhisekha, arati and grand feast.

Source: https://ramaiswami.com/canberra-temple-festival/

Excerpt from the lecture by HH Nirañjana Swami

Baltics Winter Festival, January 17, 2014

The following is a partially-edited transcription of an excerpt of a lecture given on January 17, 2014, at the Baltics Winter Festival – Chanting with Feeling

Today I wanted to read and speak from a few quotes about the Holy Name. Some of them I have read recently and found a lot of significance to them, not only to myself but those with whom I shared them. A lot of times the devotees struggle to make their chanting relevant. The previous speaker, Dhīra-śānta Prabhu was using the word ‘mechanical’, and he was explaining how to avoid being mechanical.

The quotes I am going to present today are from Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, and he is quite incisive in his presentation. The one thing I’ve really noticed when reading a lot of these references given by Śrīla Bhaktisiddhānta is that he is cutting and very clear. When I use the word ‘cutting’, I mean he really makes it very clear what is bhakti, and what is not bhakti. Sometimes he presents it in a way ‘what is useful’ and ‘what is useless’. Sometimes, if we are not careful in our own discrimination, we may not be able to see something as useless, the way he sees it. We may gravitate towards a certain understanding about bhakti, which may be compromised. And it’s compromised because we can’t fully surrender, and when we hear about full surrender, it’s disappointing because of our own limitations. Or, it may not be disappointing, but it may also be fearful.

As Dhīra-śānta Prabhu was saying before, “Kṛṣṇa is Hari – One who takes away.” When we hear that, sometimes we think, “Why should I let Kṛṣṇa take these things away?” And we become a little fearful about what could possibly happen if we chant too sincerely. We have this sense that if I chant too sincerely, Kṛṣṇa may take something away – and I am not ready for that! But although Kṛṣṇa is Hari (One who takes away), when one cultivates firm faith in Kṛṣṇa and in His Name, one finds that Kṛṣṇa not only takes away our obstacles but He also takes away our fear!

And that’s encouraging. When that begins to happen, then a devotee actually experiences progressive advancement in his faith. That’s why Kṛṣṇa very clearly states in the 18th chapter of Bhagavad-gītā‘surrender and don’t fear’. He says, mā śucaḥ for a verygood reason. [Bhagavad-gītā 18.66] Generally we think, “Surrender is going to bring us a fearful state”, and that’s why Kṛṣṇa says, “Don’t fear. Don’t worry”.

We were recently reading a verse from the 4th Canto of the Bhāgavatam, where the Lord is addressed as Hari-īśvara. Śrīla Prabhupāda was breaking down these 2 words to hari and īśvara, with īśvara meaning ‘controller’. He says, “Because the Supreme Lord is the supreme controller, He can give full protection. He can also eradicate all the obstacles on the path of devotional service.” He also says, “Hari means ‘the Lord who takes away’.”

So, Kṛṣṇa not only takes away obstacles on the path of devotional service, which are generally our attachments, but He takes away our fear of losing them. And when a devotee experiences that freedom from fear, it’s liberating. When that happens, the devotee actually feels encouragement and gratitude towards the Lord.

Sometimes Kṛṣṇa puts His devotee in a very difficult situation, and the devotee begins to ask, “What did I do to deserve this?” But as we know, the Lord minimizes the suffering of His devotee. Sometimes the devotees have a false understanding, or false conception, to think, “If I am surrendered to Kṛṣṇa means I shouldn’t have to suffer.” And then they become doubtful, “Is Kṛṣṇa really protecting me? Why is Kṛṣṇa doing this to me? I am suffering! I surrendered so much to Kṛṣṇa – why should I have to suffer?”

But, the Lord minimizes the suffering. And minimization of the suffering means that we deserve a lot more than what we got. But minimization also means that whatever suffering the devotee has to experience now, presently, is actually burning up his previous reactions to sinful life, so that his future is bright – and in that way also Kṛṣṇa is minimizing the suffering of a devotee. That’s why Kṛṣṇa says mā śucaḥ… “Don’t fear! Your future is bright! Why are you fearful?”

When a devotee has firm faith in Kṛṣṇa’s words, he understands, “Kṛṣṇa is so kind that He is giving me just a small token in comparison to what I deserve. I have the faith that whatever Kṛṣṇa does is always for my benefit. And my fear goes away!” Mā śucaḥ… “Do not fear! I will relieve you from these sinful reactions.” But it doesn’t necessarily mean that the reactions are gone now. They are minimized by the grace of the Lord. The future is bright!

Therefore, as Bhāgavatam states, the devotee always goes on glorifying Kṛṣṇa, and he goes on serving Him with his body, mind and words. And then certainly, mukti-pade sa dāya-bhāk [Śrīmad-Bhāgavatam 10.14.8], he becomes a bona fide candidate for liberation.

So when Kṛṣṇa says in Bhagavad-gītā 18.66, “Surrender unto Me, and I will deliver you from sinful reactions”, the components of that surrender, as explained by Śrīla Viśvanātha Cakravartī Ṭhākura, are given in the previous verse.

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me

“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.”[Bhagavad-gītā 18.65]

That is our surrender. “Just Remember Me. Worship Me. Offer your homages unto Me.” And what else does He say? “Your future is bright! Surely you will come to Me.” Therefore He says, “When you surrender in this way, and when you abandon all varieties of religion and just surrender your mind to Me, then you have no reason to fear – you will come to Me.”

And that is the activity of Lord Hari, when that fear is taken away by remembrance of the Lord. Lord Hari is the ‘One who takes away’, but He also takes away our fear because generally, it’s the fear which is the cause of so much anxiety. As Śrīla Prabhupāda explains, ‘fear’ means to not know what lays in the future. That’s why we fear. “If I do this, what’s going to happen? If I get on the plane, is it going to land?” Fear comes from the anticipation of the unknown. Not only that, but when we hear, according to the statements from śāstra, that every living entity has a stockpile of reactions, where some are prārabdha(manifest) and some are aprārabdha (not yet manifest), sometimes we become anxious. “When is that going to happen? When is that disruption to my life going to appear?” But Kṛṣṇa says, mā śucaḥ… “Don’t fear. Just surrender and remember Me. I’ll take care of you.”

Surrender can be a fearful state, but it also can be a very joyful state. Because when that fear goes away, one feels so relieved that Kṛṣṇa is there. “Kṛṣṇa is protecting me. Kṛṣṇa is giving me His assurance that my future is bright. And I can see how wonderful my future can be, if I simply remember Him. Because if I am remembering Him now, and I feel so joyful, just imagine what it will be if I go on and continue remembering Him.” So, the devotee loses his fear by remembrance of the Lord.

As we were saying before, Śrīla Bhaktisiddhānta Sarasvati Thakura can be very cutting. What he says can almost instill fear, because in some of his quotes that we are going to read, he really draws the line: what is bhakti, and what is useless. Sometimes we don’t like to hear that something that we thought was useful, all of a sudden is useless.

There is a verse in the 3rd Canto of the Bhāgavatam, spoken by Devahūti,

“Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.” [Śrīmad-Bhāgavatam 3.23.56]

And Prabhupāda says in the commentary, “If all of our activities do not lead to devotional service, they are useless.” Here Devahūti is saying, “Anyone whose work does not lead to the religious life…”, so we may think, “Well, religious life – that’s auspicious! Especially if our religious life brings us to the platform of renunciation! That’s so auspicious!” But then she says if your renunciation doesn’t lead you to bhakti, you are like a dead body, although you are breathing.

Bhakti is what gives life. It gives validity to religion and renunciation. But if our religion and renunciation don’t lead us to bhakti – it’s useless. Therefore, Śrīla Bhaktisiddhānta draws the line what is bhakti, and what is not bhakti. But before I read these though, I wanted to read something from Śrīla Prabhupāda, because Prabhupāda has also spoken on this topic, about feelingly praying.

He says, “Our chanting should be relevant.” He makes it very clear that if there is no feelings, it’s not so relevant. He talks about this in his commentary to the verse in Śrīmad-Bhāgavatam, where Queen Kuntī is praying,

janmaiśvarya-śruta-śrībhir
edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai
tvām akiñcana-gocaram

“My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.”

(Partial Purport) “…It is said in the śāstras that by once uttering the holy name of the Lord, the sinner gets rid of a quantity of sins that he is unable to commit. Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually the Lord’s holy name has such powerful potency. But there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same holy name in great material satisfaction cannot be so sincere. A materially puffed up person may utter the holy name of the Lord occasionally, but he is incapable of uttering the name in quality…” [Śrīmad-Bhāgavatam 1.8.26]

Prabhupāda goes on to explain how such chanting is inferior. Materially satisfied man may even occasionally chant the Holy Name – not just uttering the Holy Name once – but Prabhupāda says he can’t be so sincere. Sincere chanter is one who chants with quality, with feeling.

What is that feeling? We want to read a few of Śrīla Bhaktisiddhānta’s quotes about what that feeling is, and here is the first such quote, which is an answer to the question “Whose offering does Lord Kṛṣṇa accept?” Here Śrīla Bhaktisiddhānta draws the line! Pffffffshhhhh! [Guru Maharaja make sharp sound like drawing the line] Let me show you what that line is.

“ ‘O Kṛṣṇa! I do not want from You any happiness for myself. Whatever You want from me, I will obey without fail. Even if I have to suffer in doing Your will, that suffering will be my pleasure. You are the all-auspicious Lord, and as such, Your arrangements can never be inauspicious.’

“If a servant of Kṛṣṇa prays to Him with such faith and feelings, the Lord will certainly accept his offerings. Without these feelings and faith, the Lord will not accept that which is offered.”[“Amṛta Vāṇī: Nectar of Instructions of Immortality” by Śrīla Bhaktisiddhānta Saraswati]

In the first part Śrīla Bhaktisiddhānta is actually speaking this as if it’s a prayer. “O Kṛṣṇa! I do not want from You any happiness for me.” Are we ready to say that? “Kṛṣṇa I don’t want from You any happiness for me. Please, spare me of that. I don’t want it. Whatever You want from me, I will obey without fail! Even if I have to suffer in doing Your will, that suffering will be my pleasure.” In other words, Śrīla Bhaktisiddhānta is making it clear that a devotee only wants service. That’s all he asks for.

In the second part, Śrīla Bhaktisiddhānta draws the line. Pffffffshhhhh! If one doesn’t have these feelings, Kṛṣṇa doesn’t hear! Kṛṣṇa doesn’t listen!

Oftentimes we quote a verse from Prahlāda Mahārāja, where he’s speaking to his friends, classmates in the school, sons of the demons.

“My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brāhmaṇas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.” [Śrīmad-Bhāgavatam 7.7.51-52]

Here is where Prahlāda Mahārāja draws the line. Who does Kṛṣṇa look at? Who gets Kṛṣṇa’s attention? Those who have unflinching faith in the Lord. Not by dint of their austerities, not by dint of their sacrifices, or their acceptance of vows. These things in themselves do not capture the Lord’s attention. That’s why Kṛṣṇa says,

“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.” [Bhagavad-gītā 9.27]

Somebody may perform very severe austerities. Hiraṇyakaśipuwas very austere! Many people perform very severe austerities for other reasons, but Kṛṣṇa says, “Do it for Me!” So, Prahlāda Mahārāja is saying that if one doesn’t have this unflinching, unalloyed devotion to Kṛṣṇa, than whatever one does is simply a show! It’s meant to get somebody else’s attention. But Kṛṣṇa is not looking. His attention doesn’t go there. Kṛṣṇa’s attention only goes to those places where devotees have firm faith in Him.

That’s why it’s always recommended that we should associate with, and hear from, and faithfully serve those who have faith, because if we don’t have that unflinching, firm faith, how are we going to get Kṛṣṇa’s attention? We cannot be waiving our hands, “Hey Kṛṣṇa! Look at me! I am here!” No. It’s devotion which draws Kṛṣṇa’s attention.

Therefore Śrīla Bhaktisiddhānta is saying that if a servant of Kṛṣṇa prays to Him with this faith and these feelings, then Kṛṣṇa will certainly accept his offering. Without these feelings and faith, the Lord does not accept the offering.

Who does the Lord listen to? Those who are not asking for anything, except for His service. Because they have firm faith that service is everything. The opportunity to serve Kṛṣṇa is the safest place. “Kṛṣṇa is so kind that He accepts me. He takes notice and gives me service.” When the devotee sees that kind of recognition, his faith increases.

Sometimes devotees ask a question, “What can I do? They don’t give me any service!” But what are we thinking service is? We think, “Service is what I’ve selected for myself to do! And no one gives me any service (that I want)!”

But when the devotee is sincerely chanting – feelingly! – he thinks, “Please, my only shelter is service! I can’t live without an opportunity to serve You. That’s all I want!” Lord Caitanya is teaching us,

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth.”[Śikṣāṣṭaka, verse 4]

This should be the sincere prayer of a devotee praying to Kṛṣṇa, “Please, engage me in Your service.” Śrīla Bhaktisiddhānta says, that is a proper mood to chant the name of the Lord. Then one who feels deprived of service can chant with feelings. Then it can become very relevant. “I feel deprived of service. Kṛṣṇa please, give me service, because without service there is no meaning to my life.”

Just a few days ago, I was listening to a lecture where Śrīla Prabhupāda was saying, “Living entity who has no service to Kṛṣṇa, is like the finger that’s been cut off from the hand.” Has no purpose. It’s useless. Finger’s usefulness is only when it’s connected to the hand. Similarly, a devotee’s usefulness is when he is connected to Kṛṣṇa’s service.

In another lecture, given in 1973, Prabhupāda says, “Even if a devotee can’t serve to his full capacity, even if he wants to serve, Kṛṣṇa accepts that ‘wanting to serve” as a service! And his life becomes successful.” In another words even if there are obstacles to service, but if we want to serve, then Kṛṣṇa accepts that desire of ‘wanting to serve’ as service.

Prabhupāda is explaining in the Upadeśāmṛta that devotional service is a cultivation of desire: we simply have to cultivate the desire to serve Kṛṣṇa, and not our senses. And when we look at our own hearts and see our non-capacity for doing that, we should feel something. We should feel that we need help. That’s what Śrīla Bhaktisiddhānta is going to say in the next quote, which is an answer to the question “How should we call the Supreme Lord”.

“Sri Gaurasundara taught us that in order to chant the Lord’s holy names, we must become lower than the straw in the street. Unless we consider ourselves insignificant, we cannot call upon another for help. Only when we pray for another’s help do we consider ourselves helpless. In such a state of mind we think that without another’s help we will be unable to do anything. We will understand that it is impossible to do alone that which is meant to be done by five people. Sri Gaurasundara has instructed us to chant the Lord’s names. We get this information from our spiritual master. To chant the Lord’s names means to take His help. But while chanting, if we consider Him our servant or expect Him to do our work, then there is no question of our living in the conception, “I am lower than the straw in the street.” [“Amṛta Vāṇī: Nectar of Instructions of Immortality” by Śrīla Bhaktisiddhānta Saraswati]

How often do we think, “I got everything under control: I got my life together, I know exactly what I am doing.” But, we have to feel insignificant. Śrīla Bhaktisiddhānta Saraswati says, “Unless we consider ourselves insignificant, we cannot call upon another for help. Only when we pray for another’s help do we consider ourselves helpless.” Are we praying for help? If we are, what are we praying to help us with? “Kṛṣṇa help me with my wealth… Kṛṣṇa help me with my anxiety… Kṛṣṇa help me with my distress, with my suffering… Help me get a job…” So many things we can ask from Kṛṣṇa. But Śrīla Bhaktisiddhānta says, “No, we should not engage Kṛṣṇa in our service.”

Our prayer should be, “Kṛṣṇa, help me be Your servant! I need Your help, because when I look in my own heart and I see all the things my mind is filled up with, unless You help me, I will never be able to remember that I am Your servant.”

Uh-oh! What does that mean? Is Kṛṣṇa going to do something that can be a cause for fear again? Do we have enough courage to ask Kṛṣṇa like that? Again, mā śucaḥ… Don’t fear! If we simply sincerely pray, Kṛṣṇa will take away that fear! “Kṛṣṇa help me, I am helpless. I look in my heart, I see lust, greed, the desire for prestige. I see so many things which are dragging me away from Your service. Help me be Your servant and remove these obstacles which are preventing me from serving You. I cannot do that alone.”

Śrīla Bhaktisiddhānta says, “In such a state of mind we think that without another’s help we will be unable to do anything.” Then he goes on to speak about being lower than the straw on the street, and the proper mood of humility, which I will skip reading, because we are running out of the time. Bhaktisiddhānta ends this quote with saying.

“… We often think we are doing the Lord a favor by offering Him prayers; that we could have engaged in some other activity instead. Such a mentality is an example of a lack of tolerance. We need someone to protect us from such a mentality, someone to help us become lower than the straw in the street. We certainly need to take shelter of a person who will deliver us from sinful motives. Śrīla Narottama Ṭhākura says, “Lord Kṛṣṇa does not reject those who worship Him under the shelter of the spiritual master. Others who do not do this simply live and die uselessly.” [continued “Amṛta Vāṇī: Nectar of Instructions of Immortality” by Śrīla Bhaktisiddhānta Saraswati]

Thank you very much. Jay Śrīla Prabhupāda!