An estimated 20,000 visitors gathered on March 28–29 at the Sri Sri Radha Krishna Temple near Spanish Fork, Utah, for the temple’s 30th annual Holi Festival of Colors, the largest Color Festival in North America.

When the Festival first began almost three decades ago, it was regarded as the “unofficial spring break event” for Brigham Young University students, another icon in Utah Valley, with an enrollment of over 35,000. “Now festival goers are about 50% young people and 50% young families,” Caru Das, one of the founders of the Spanish Fork Temple, noted. Several dozen llamas, peacocks, a koi lake with a waterfall,  and exotic birds at the property are also big draws for families year-round. 

Throughout the weekend, clouds of brightly colored powder filled the air as festivalgoers joined in the traditional countdowns and celebrated Holi’s message of unity, renewal, and spiritual joy. Families, students, and visitors of many backgrounds gathered on the temple hill to sing, dance, and participate in the celebration, which has become a beloved annual tradition in the region.

Caru described the festival as an opportunity to bring people together while sharing the culture and spiritual teachings of Krishna consciousness. Along with the vibrant festivities, visitors were invited to tour the temple grounds, learn about the meaning of Holi in the Vaishnava tradition, and hear presentations on themes of peace, love, and community.

One news outlet, The Wasatch Journal, quoted a Festival guest as saying, “It was collective effervescence.”

Among those attending was Salem Mayor Cristy Simons, who thanked Caru Das for the invitation. Mayor Simons joined him in leading the noon color throw on Saturday, describing the festival as a Salem area tradition celebrating peace, love, and community. Also attending and leading the 1 pm Color Throw was Utah County Commissioner Amelia Powers Gardner, who commented that we are all “Better Together.”

Read more: https://iskconnews.org/thousands-gather-for-30th-annual-holi-festival-in-spanish-fork/

A new initiative titled “Young Minds, Timeless Wisdom” is offering an 8-week online Bhagavad-gita course for youth aged 10 to 19, beginning April 11, 2026. The program is designed to present the teachings of the Bhagavad-gita in a practical and relatable format, helping young people develop clarity, discipline, and emotional resilience in today’s fast-paced environment. The course will be conducted live on Zoom every Saturday at 11:00 AM EST and is open to participants from all backgrounds.

The course is guided by Shubha Vilas Govinda Das, who brings years of experience in teaching Bhagavad-gita and Bhakti-yoga to diverse audiences, including youth and families. With a background in both professional leadership and spiritual education, he has conducted workshops, courses, and retreats focused on applying Vedic wisdom in everyday life. His teaching approach emphasizes simplicity, relatability, and real-life application of philosophical principles.

The program has been developed in response to a growing need among parents and educators to provide value-based guidance to young people. With increasing exposure to digital distractions, academic pressure, and social challenges, many youth struggle with focus, decision-making, and emotional balance. The Bhagavad-gita, a foundational text of Vedic wisdom, offers time-tested insights that can help address these challenges when presented in an accessible way.

Read more: https://iskconnews.org/young-minds-timeless-wisdom-course-for-youth-begins-april-11/

From Back to Godhead

Lord Krishna says in the Bhagavad-gita (13.2–3):

“This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.”

“O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.”

In these verses Krishna says that in every body there exist two knowers – the primary occupant and Krishna Himself. As a knower of my body, I am aware of the activities and experiences within it. And along with me, Krishna is also aware of my activities and experiences. Although this philosophy sounds simple, its implications are deep and often overlooked.

I have a PhD in cell biology and have been researching the subject of consciousness and its relation to the mind. The above verses intrigued me, and I wondered how they were related to our experiences of the world. In my research I came across a concept that provided valuable insights – the concept of subjective experience. 

I am an individual with my own likes and dislikes. My individuality, with its preferences, applies to all sectors of my life, to every single activity I do, be it in regard to my eating or clothing or colors or car – the list is endless. It applies to my emotions as well. The things that make me happy, sad, exhilarated, or angry differ from what makes others feel the way they feel. Individuals are unique, and their preferences are different. Indeed, we see discord in relationships – between spouses, between lovers, between parents and children – because each member of the relationship cannot fully understand the other person’s preferences and may have a hard time accepting those preferences even when they are stated. I’ve had heated arguments with my parents or my husband over trivial matters simply because we could neither understand nor accept our differences in preferences.

Why are there so many differences in preferences among people? Are they desirable? Would life not be easier without any differences?

It has taken me a long time to find suitable answers to these questions. In my reading of the literature in consciousness research, I was struck with the concept of subjective experience. Any experience a person has is totally subjective because it is personal, qualitative, and unique to that person. No one else can understand what another person is experiencing, and no words can explain the experience. For example, when I see a red ball, I alone have access to the experience of the redness of the ball. I may try to explain what I am seeing, but no one else can see the color I am seeing. Each person perceives red according to his or her own field of knowledge – i.e., their senses and mental interpretation. People may be seeing the same shade or a different shade, but there is no way to decipher what each person is seeing. 

Consider the bitter gourd. Some people develop a liking for this bitter vegetable; others, myself included, never do. Why does this difference exist? It is because our preferences develop based on our experience of the flavor. Everyone perceives flavor within their field of knowledge; no one has access to the flavor being experienced by another person.

This uniqueness and subjectivity applies to every sensory experience we have: seeing, smelling, tasting, hearing, or touching. It is also applicable to all internal sensations, such as hunger, pain, and thoughts, and to all emotions, such as fear or love. We all have access to these experiences only within our field of knowledge, and have no access to the experiences within someone else’s field of knowledge.

The Fully Cognizant One

The Bhagavad-gita, however, tells us that there is one person who is fully cognizant of all our experiences. That person is Krishna. In sharp contrast to the soul’s limited knowledge, Krishna’s knowledge is unlimited, and He is the knower of all fields. He knows what each person experiences when seeing a red ball or tasting bitter gourd or feeling love, anger, or anxiety. Being the source of everything (aham sarvasya prabhavah, Gita 10.8) and the all-knowing person, Krishna is fully aware of everything we experience or feel.   

Why does Krishna have access to everything an embodied soul experiences? He says in the Bhagavad-gita (7.4),

“Earth, water, fire, air, ether, mind, intelligence and false ego – all together these eight constitute My separated material energies.” Everything within the creation is Krishna’s energy, whether it is the color red or bitter gourd or anything else. Our body and senses are also His energy. Thus both the senses and their sense objects are energies of Krishna. In fact, the experiences emerging from their interaction are also His energy. How then is it possible for us to have any experience without His knowing about it?

That our experiences are fully known to Krishna implies there is nothing we have that is hidden from Him. Does that not sound like a breach of privacy? Contrary to being a breach, it tells us something very significant about our relationship with Krishna. If Krishna is aware of all our experiences, then He is the only person who knows us fully, inside out. Literally. He knows our experiences, likes, dislikes, preferences. He knows how we feel in love, pain, hunger, and thirst. He is fully cognizant of our thoughts and desires. How does that make you feel? Each one of us has been looking everywhere for a friend with whom we can share everything. Only Krishna can be that best and dearmost friend. And we each have a unique, private, and confidential relationship with Him.

The goal of bhakti-yoga is to revive this relationship and be united with Him without any inhibitions. All living entities are individuals, and chief among us all is Krishna, the maintainer of all others. The Katha Upanishad (2.2.13) states, nityo nityanam cetanash cetananam eko bahunam yo vidadhati kaman: “There is one supreme eternal entity among all eternal entities and one supreme conscious entity among all conscious entities. The ‘one’ is supplying the needs of everyone else.”

Variety in Krishna’s Creation

Furthermore, we tiny souls can never become Krishna. Our knowledge is limited and will always remain so. Which means we can never truly understand what another person is tasting, smelling, seeing, feeling, liking, thinking, and so on. Each one of us has access only to the experiences within our field of knowledge, and these experiences dictate our preferences, likes, dislikes, and so on. On account of this, it is no surprise that people have widely different preferences and misunderstand each other, which sometimes ends up in terrorism, violence, and wars. But when understood properly, these differences are not a drawback. They are special mercy from Krishna because every single soul in His creation is different and can offer Him a unique service. Surely Krishna has not failed to amaze us at every step of His creation.

Life sometimes appears to us like a labyrinth. One has to make the right choice each time the passage bifurcates. A labyrinth is an irregular structure, with many passages, hard to find way through or about… So are some choices in life…

That was the case of Arjuna, the great devotee-warrior from Bhagavad-gita, who saw himself faced with a decisive battle. Anyone who ever found himself or herself in front of an important life-choice, to a greater or lesser degree, can relate to the experience of Arjuna. Arjuna had to choose between fighting the battle and bringing righteousness back to the world, or withdrawing to the forest, to live the life of a hermit. Both options seemed valid and acceptable to the culture Arjuna lived in. Still, only one choice was right in those circumstances, at that moment in time.

In a labyrinth-like situation, what would make us go on with our goals? What would cause us to continue pursuing our purposes in a structure one is not sure one can go through, nor what is awaiting ahead? It must be something one feels with all their being. Only such a thing can give vital force: courage, resourcefulness, strength in the heart…

Arjuna was a warrior, a ksatriya. A warrior is so by intrinsic quality, not by external denomination. For him, to desert an important battle and take the path of a hermit in the forest would have been artificial. Artificial things don’t match one’s internal quality or genuine predisposition. So, they deprive one from the strength coming from within. Without this internal force, any goal, material or spiritual, would be hard to pursue in the long run.

Still, Arjuna denies the confrontation, throws away his bow and declares he would rather live by begging than engage in this ghastly war. Krishna tells him he is in illusion. A long process begins at this point, in which Krishna imparts real knowledge to Arjuna.

Of course, the question can be raised if it is enough to have this strong desire? It is indeed absolutely necessary, but it seems not to be enough. There is a legend about a labyrinth and a hero who ventures to enter it, because it is a real need in the world for him to do it. Beside his resolute determination, the hero gets something more: a thread meant to help him not to lose the way. It is given to him by someone who knew the main points about the labyrinth. A gift of knowledge to keep him fixed on his goal. The question may be raised: with such strong initial determination, was he not already fixed on his goal? Well, he was in a labyrinth, in the middle of intricacies. So many elements were there to sabotage him, to waste his resources without any benefit. Like in certain situations which appear in life. Situations in which one may be subjected to feelings of weakness, confusion, grief. Hard moments when one needs help to clear one’s mind.

If this could happen to a devotee personality like Arjuna, it definitely can happen to any of us! After all, Bhagavad-gita is spoken for us all.

Arjuna’s confusion was about his duty: should he perform his ksatriya dharma to fight, or should he avoid a war which announced itself to be overwhelming? Like all great heroes of mankind, Arjuna was faced with a terrible dilemma. This crisis marks the beginning of their quest for knowledge, because they are desperately in need of some answers. After giving up the pride of finding all the answers by themselves, they receive the needed help in the form of a person or a book of knowledge.

At this point, it all starts. Not by addressing their problem, but with the understanding of the world, of the nature of things, which gives them a larger perspective. In this way, their dilemma is seen as a part of the whole. Arjuna had the unique chance to have the Absolute Truth Himself, Krishna, to impart this knowledge to him.

So, Krishna begins to deal with Arjuna’s burning problem by encouraging him to search into the nature of the soul, to realize its imperishable quality, and the sense of identity it gives to a person, regardless of the changes in the body.

Realizing that a person’s everlasting identity is the soul, Arjuna gets a first element of order in the chaos of his situation. He understands that both he and the material world belong to the energy of the Supreme Lord. The difference is that he is the superior energy, while the material elements are the inferior energy. Without the touch of the superior energy, the living entities, nothing can grow in the material world. So, his action makes a difference!

“Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection”, Krishna says (Bg. 3.4). In this way, Krishna urges Arjuna to see things in their proper perspective, that is to avoid unhealthy extremes. He wants him to become neither dry, nor cheap in his approach.

Furthermore, it is said to Arjuna that the combination of the material nature and the spiritual nature is brought about by the Supreme Lord, who is therefore the controller of both. He is the Energetic mastering His energies. In the service of their master, the Supreme Lord, both energies fulfill their goal: the material elements are spiritualized, as iron put into fire takes up the qualities of the fire. While the souls, the living entities, are placed into their constitutional position. Outside the devotional service to the Supreme, the souls, although spiritual in nature, are so minute that they can get conditioned and be caught in the intricacies of the material world.

The tendency to easily slip into a sideway is another feature of a labyrinth. There are so many sideways there, they look so similar to the main way, that one can almost unknowingly slide in one of them. Like us. We take a decision, we start pursuing it, and after some time we begin losing ourselves in justifications, confusion… Our mind seems to be a labyrinth.

This was illustrated in Arjuna’s case when his determination to fight the war, the one that initially brought him to the battlefield, was broken just before he was to start fighting. Lots of arguments burst into his mind justifying his abandon of his dharma. In other words, justifying his sliding in the mode of ignorance, the one in which a person does not see things as they are.

Under the influence of this mode of darkness, one has every chance to choose a wrong course of action, out of delusion, indolence, madness, or even utter foolishness, which is said to be the ultimate result of the mode of ignorance. Krishna, imparting the spiritual vision to Arjuna, tells him that, in order not to be misdirected in life, one has to learn the science of activities in terms of the three modes of nature: goodness, passion and ignorance. Only then he can understand in which position he is actually situated, and how his spiritual spark is bound by a certain mode of nature. Becoming aware of the risks associated with the mode of ignorance, one can take to education for development of the mode of goodness. In this mode of goodness one is illuminated by knowledge and becomes sober, knowing things as they are.

Although he had so many doubts, Arjuna was, the same time, open to receiving this spiritual knowledge, by learning from the proper person, the Supreme Lord, who is transcendental to the modes.

So, Krishna pointed out to Arjuna that renunciation of the prescribed duty for a ksatriya, fighting, out of illusion and lack of right understanding, is renunciation in the mode of ignorance, which deprives one’s life of any meaning. He definitely did not want to lead a futile life!

To Arjuna’s initial argument that he is afraid of performing fruitive activities by performing his dharma, Krishna answers that this renunciation would be in the mode of passion. It disregards the fact that certain results of work are promoting Krishna consciousness and should not be given up.

If the mode of ignorance renders one purposeless, the mode of passion leads to no elevation. Arjuna was a person who abhorred degradation and who was keen to elevate himself in life.

It is only in the mode of goodness that one starts to see what to give up and what not to give up, what is favourable to the devotional service and what is unfavorable to the devotional service to the Supreme Lord. In order to guide us through this “labyrinth” of possible decisions, Krishna speaks to us Bhagavad-gita. The spiritual process described in Bhagavad-gita is not one of just artificial repression of the senses, but one of making the mind strong by the determination born of proper intelligence.

For that, Arjuna had not only to listen to the right knowledge, but to also realize with all his heart that fighting the battle was the most important thing.

Arjuna’s refusal to fight was actually due to his considering himself the absolute doer of his actions. He was forgetting that the Supreme Personality of Godhead was the ultimate master and sanctioner of everything, and He was there present instructing Arjuna to fight. This is the forgetfulness of the conditioned soul, as Srila Prabhupada points out.

Still, Arjuna could regain his memory by hearing Krishna’s words with an attentive mind. When our mind slips during chanting and hearing, it happens to slide to everyday activities,

which don’t have their place during the time of chanting and reading. Although these activities have their place in our daily schedules, under the influence of the lower modes, the mind tends to extend them into the time which is not meant for them. In the end, when the mind becomes totally focused on petty activities, it is rendered crippled and it can not see things as they are anymore. It does not recognize real goals from superficial ones. Real goals are those which, when performed, make us feel life has meaning. They always bring connection to something higher, sacred.

Arjuna sensed that Krishna’s words bring meaning, while previously it was none, only confusion and a vacant heart. They filled an empty place and Arjuna gave his voluntary attention to them, being interested to know all about the subject matter. It was through this attentive hearing that Krishna’s words really entered his heart and dispelled the forgetfulness there, by replacing it with a conscious mind, aware of the goal of life through sacred knowledge.

So, he became ready to fulfill Krishna’s plan through the occupation born of his own nature. This conclusion is there not only for Arjuna, but it can address all people of all times, regardless they are in front of a battle or not, or whatever circumstances they may be in. Like a ball of thread in a confusing maze, Bhagavad-gita can guide us through the labyrinth of this world, as well as through the mysterious labyrinth of our own mind.

Aware of the meaning of his action, Arjuna surrendered to Krishna’s plan, picked up his glorious Gandiva bow and started the battle of Kurukshetra.

Source: http://www.dandavats.com/?p=89094

Excerpt from the Bhagavad-Gita As it Is 7.7:

Chapter 7: Knowledge of the Absolute

TEXT 7

mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva

SYNONYMS
mattah—beyond Myself; parataram—superior; na—not; anyat—anything else; kincit—something; asti—there is;dhananjaya—O conquerer of wealth;mayi—in Me; sarvam—all that be; idam—which we see; protam—strung; sutre—on a thread; mani-ganah—pearls; iva—likened.

TRANSLATION

O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

PURPORT

There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gita is concerned, the Absolute Truth is the Personality of Godhead Sri Krsna, and this is confirmed in every step. In this verse, in particular, it is stressed that the Absolute Truth is a person. That the Personality of Godhead is the Supreme Absolute Truth is also the affirmation of the Brahma-samhita: isvarah paramah krsnah sac-cid-ananda-vigrahah; that is, the Supreme Absolute Truth Personality of Godhead is Lord Krsna, who is the primeval Lord, the reservoir of all pleasure, Govinda, and the eternal form of complete bliss and knowledge. These authorities leave no doubt that the Absolute Truth is the Supreme Person, the cause of all causes. The impersonalist, however, argues on the strength of the Vedic version given in the Svetasvatara Upanisad:

tato yad uttarataram tad arupam anamayam ya etad vidur amrtas te bhavanti athetare duhkham evapi yanti.

“In the material world Brahma, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahma there is the Transcendence who has no material form and is free from all material contaminations. Anyone who can know Him also becomes transcendental, but those who do not know Him suffer the miseries of the material world.”The impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-samhita quoted above.

Other verses in the Svetasvatara Upanisad substantiate this as follows:

vedaham etam purusam mahantam aditya-varnam tamasah parastat
tam eva vidvan amrta iha bhavati nanyah pantha vidyate ayanaya
yasmat param naparam asti kincid yasmannaniyo na jyayo ‘sti kincit“

I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.“There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies.”From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead who is all-pervading by His multi-energies, both material and spiritual.

Source: http://www.dandavats.com/?p=29440

Interview with HG Satyanarayana Prabhu, a direct disciple of Srila Prabhupada, personally initiated in 1972, whose life’s mission was given to him by his spiritual master. As the Director of the BBT for the Far East and Middle East, he carries Prabhupada’s message to every corner of the world, including the Middle East and Vrindavan. With profound and even mystical experiences with Srila Prabhupada, Satyanarayana Prabhu will share his insights into the miraculous spread of Krishna consciousness and inspire us all to take action.

Source: https://www.dandavats.com/?p=117162

By Nitai Madhav Das,

As part of the ISKCON 60–50 global celebrations, and in alignment with the objective of increasing Śrīla Prabhupāda consciousness across the Society, the Śrīla Prabhupāda Introductory Course (SPIC) is being presented by the ICC 60–50 Education Committee. Based on the BBT publication Śrīla Prabhupāda: The Messenger of the Supreme Lord, this course is designed to gently guide participants toward a deeper, more personal appreciation of A. C. Bhaktivedanta Swami Prabhupada, fostering a meaningful connection to his life, teachings, and mission.

By the end of the course, students become familiar with the significant events in Śrīla Prabhupāda’s life, develop a deeper appreciation for his struggles in establishing and expanding the Kṛṣṇa consciousness movement, and gain clarity on how to understand, appreciate, and carry forward his mood and mission. The course also seeks to inspire participants to imbibe the ideals of Śrīla Prabhupāda’s life and character within their own devotional journey.

SPIC offers a structured eight-lesson overview supported by well-developed resources, including lesson plans, presentations, and guided readings. Participants engage in pre-class study and structured reflection, making the experience both systematic and enriching. The course emphasizes thoughtful facilitation, enabling learning to deepen into realization. Special focus is placed on creating an interactive environment where participants can reflect, discuss, and internalize key lessons in meaningful ways.

Read more: https://iskconnews.org/iskcon-60-50-launches-online-srila-prabhupada-study-course/

By Mohan Lila Das, 

ISKCON Naperville, in partnership with Hindu Swayamsevak Sangh (HSS), hosted an interfaith gathering on March 24, 2026, as part of the monthly meeting of the Naperville Interfaith Leaders Association (NILA). This session was dedicated to fostering a deeper understanding of Hinduism and strengthening interfaith relationships within the community.

The event brought together leaders and representatives from a wide range of faith traditions, including Christianity, Judaism, Islam, Sikhism, and various other faiths, reflecting the rich spiritual diversity of the Naperville area.

As part of the program, participants were given a guided tour of the ISKCON Naperville temple. They learned about the life and contributions of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, the Founder-Acharya of ISKCON. Guests were also introduced to ISKCON’s foundational scriptures, the Bhagavad-gita and the Srimad Bhagavatam, gaining insight into their teachings and relevance.

Attendees also had the opportunity to take darshan of Sri Sri Radha Shyamasundar and experience the temple’s devotional atmosphere firsthand.

The program also featured an educational session on Hinduism conducted by representatives from HSS. This session included an interactive exhibition showcasing key aspects of Hindu philosophy, culture, and traditions through informative displays and posters.

Read more: https://iskconnews.org/iskcon-naperville-hosts-interfaith-gathering-in-collaboration-with-hss/

The desire to see God, to touch God, to talk to God is in itself probably the strongest argument for His existence; besides the logic and evidences from the scriptures, this direct experience is very significant indeed. Bringing Deity Worship from the insiders circle of elderly pujari-priests and making it part of the congregational development is probably the only way it may become part of the positive future for many places in ISKCON. While everyone hankers for direct experience of God in person, it is rarely attained, even for great souls like Sri Narada of Srimad-Bhagavatam, what to speak of the beginners like us. Yet Srila Prabhupada and the acaryas place the arcana, or Deity Worship, in the realm of service opportunities for neophytes. It is true that the worship of God in His deity form may attract neophytes, but it will also promote us to the next level of advancement, if done properly. Thus expanding the scope of Deity worship is a direct preaching, especially if done in an attitude of care and encouragement to the aspiring devotees. The “proof of the pudding is in the tasting” (sometimes misquoted as “proof is in the pudding”, which is not true..) and the practical experience of God via processes of bhakti-yoga provides that conclusive personal proof of His existence, yet the arcana process of tasting requires and demands the community expansion to survive these days.

While attending the Srila Prabhupada on Deity Worship ILS seminar in Mayapur this year a question was asked by the facilitator on the possible strategy for Deity Worship in ISKCON for decades to come. Times do change, and those who joined in the ’80s may notice a change of direction or even a decline in arcana standard. Yet it is exactly the way one deals with the difficulties that provides one with a possible and a positive answer. Increasing community participation is not only inline with Srila Prabhupada’s instructions it is also a strategic development in arcana, considering the movement he started becomes more and more based in congregation.

When concluding this Sunday feast video presentation, that was showed an hour-long feature film of our yatra in the late ’90s, I put the question to the congregation and asked for volunteers to take up the evening services to the Deities during the week. I was really pleased with a positive response. When given a chance to see and serve the Lord directly, devotees usually do not resent. Only an hour or two after-work is an affordable option for many householder devotees or even students. It provides one with an opportunity of a lifetime and a way to become more qualified. A senior pujari, who has been living outside of the temple for some 18 years, also came forward to offer a part of the evening programme, another Prabhupada disciple already offered a day during the week. These are very positive and encouraging news, and I can only hope that devotees will take it up more and more, considering that the evening schedule was custom tailored to suit the needs of the congregation, to make it more manageable and compact.

Would you not want to have a direct sensual perception of God? Is it not an attractive proposal? Why not take a break from daily routine and material role? Besides being able to hear His name (nama) and His glories (sastra-pramana), worshiping His form (rupa) is probably the quickest and most affordable way, for a beginner, to proceed in the process of pleasing God. Nothing may come close to the constant absorption of an advanced devotee, yet even for neophytes like us, even an evening or an hour a week can provide an opportunity and the blessings of purification. I would like to ask Vasnavas to bless the efforts of congregational involvement in the Deity worship, as with everything else in this imperfect world, the most difficult of tasks will become possible with the blessings of the devotees of the Lord; so please bless these five congregational devotees who started their part time involvement this week in the Belfast temple; and please pray that even a neophyte will be given a chance to experience the blissful transcendent form, rupa, of God by direct perception, or at least get a glimpse and meditation on His mercy.

(Attached: Krishna sundari Dasi performing arati to Radha-Madhava dressed in Holi-style outfit) 

Source: http://www.dandavats.com/?p=84975

The Deep Ecology movement is rooted in the conclusions of Professors Lynn White and Arne Naess. By the late 1960s, Prof White, a historian and university president who had studied the development of technology from medieval times to the present, published “The Historical Roots of Our Ecologic Crisis”. In that influential article, he identified society’s mentality of anthropocentrism (human-centrism) as the root cause of the ecologic crisis. Shortly after that, Prof Naess, philosopher and environmentalist, coined the term “deep ecology”. Similar to White, deep ecologists are those who see the need for a change in mentality, philosophy, or morality with regard to nature. They actively promote a nature-centric worldview. Shallow ecologists are those who wish to correct environmental problems, but without giving up the anthropocentric relationship with nature that the deep ecologists so adamantly oppose.

Vedic culture, which thrived in India thousands of years ago, came to experience similar tensions regarding society’s relationship with nature. Over time, many who followed the Vedas developed an anthropocentric view of life. Early on, they had been more nature-centric, being part of an agrarian society and worshiping the higher powers in order to synchronize humanity’s interests with those of nature and the Supreme Lord. Nevertheless, they gradually became more concerned with human interests, albeit in a less selfish and more natural manner than today’s exploiters of the environment. In reaction to the degradation of Vedic culture, several reform movements emerged. Some of them extracted overlooked themes in Vedic culture and reprioritized them, while others rejected the Vedic literature and its social applications in favor of a more complete doctrinal and social overhaul. Of particular concern to most of these movements was animal slaughter. According to the Vedic tradition, the priests could sacrifice animals, which would then be elevated in their next births. However, over time, the sacrifices became ineffective; the priests no longer possessed the mystical power to synchronize the needs of humans, animals, and plants, with those of the higher powers, the gods. In other words, the priests and their patrons performed sacrifices for selfish ends. The ritual killing of animals no longer mitigated sin, but heaped sins on humanity.

Several movements that were concerned with such violence and exploitation of nature broke with Vedic tradition, and out of those Buddhism and Jainism survived and flourished. Both established a non-violent perception of the world. Such a perception diminished the previous human-centric tendencies, and ceded more rights to nature.

Even prior to these movements, others emerged that did not reject the Vedas or Vedic social structure. However, they put aside the Vedas in favor of their corollaries, the Upanishads. They retired the Vedas, not because of any fault in them, but due to the people. The influence of time had caused them to become greedy, selfish, and unable to apply the Vedas properly. Foremost among these ancient reform movements was that of Krishna, whom his followers consider either an avatar of Vishnu or the original source of Vishnu. He presented His teachings in the Bhagavad-gita, “Song of God”, which has become the basis for most of Hinduism.

Krishna’s Gita retains a perspective on the Vedas, and yet focuses on the yoga tradition as well as Vedanta (essence of the Vedas), whose philosophy was established by the Upanishads and Vedanta Sutras. Based on these doctrines, Krishna extracts at least three themes that directly relate to deep ecology. First is the concept of the individual soul distinct from the body. Second is the universal soul spread throughout creation. Third is yajna (sacrifice), which formed the socio-economic basis of Vedic society. Indirectly related to deep ecology, He discusses knowledge or epistemology, karma (human action), analysis of the psychophysical and metaphysical elements of the world, and humanity’s relation to the Supreme. Putting these aside, however, the first three topics are particularly relevant to ecology. In His discussion of soul, universal soul, and sacrifice, all within the context of yoga, He rejects the anthropocentric view of the world.

He begins His teaching in the Gita by establishing the nature of the soul. In contrast to those who had been misusing the concept of soul to kill animals, He explained that a person should act selflessly in the knowledge that he or she is soul, not the body. In this way, His instructions on the soul encouraged simple living and detachment from the world, not exploitation of it. In addition, He urged performance of actions, based on one’s identity as soul, within a yogic perspective. One of the goals of yoga is to control selfish desires, and in so doing, to see all beings, including animals and plants, as equal souls.

In the sacrifices of the Vedic culture, a yogic theme had existed. However, it had been minimized, and Krishna revived it. He presented yajna (sacrifice) as indispensable and interdependent with yoga and karma (action). He echoed the Vedas by saying that the gods (demigods) supply the necessities of life and one who does not offer a portion in return is a thief. The result of His teaching is that the structure of Vedic society and economy remains, but with a yogic (unselfish, non-exploitative, equal-seeing) perspective. In this way, He redefined Vedic yajna, a pantheistic practice that had degraded into selfish anthropocentrism. His yajna became a devotional, spiritual, intellectual, or altruistic practice that removes human-centrism and replaces it with yogic selflessness, which is consistent with the spirit of the Vedas.

The concept of the universal soul is another important part of the Vedas, and, along with the individual soul, Krishna emphasized this worldview. A recurring theme in the Vedas is that humanity is an integral part of or one with the total environment. For example, parts of the Vedas extol the pervasiveness of fire and the sun. In this context, priests offered some Vedic sacrifices to the universal soul, Vaishvanara, which is also a name for the sun. In addition, they placed their offerings into the fire (Agni), who is not just a localized flame, but also a deity who is a pervasive representative of the gods, and who consumes offerings on their behalf. The concept of the universal soul is one of the great, mystical aspects of Vedic culture. In His Gita, Krishna emphasizes everyone’s relationship with the Supreme Soul, whom He describes as the dear friend in each person’s heart, and the enjoyer of sacrifices. A goal of yoga is to turn one’s attention inward toward the universal soul, away from selfish exploitation of the world.

Many great thinkers have wrestled with humanity’s complex relationship with nature, which includes its inescapable exploitation and destruction. Humans do not exist separate from nature, including its plants, animals, inanimate objects, and the gods, or their processes like the wind, sun energy, rain, seasonal cycles, and so on. Humans often delight in nature’s gifts, but do not like to reciprocate with her; they do not mind being violent toward nature, but do not appreciate her violence toward them. Deep Ecology recognizes these tensions, and encourages a moral response.

Over time, worldviews yield in some degree to the greed of humans. Indeed, as millennia have gone by, some greedy people also infiltrated Krishna’s movement, Vaishnavism. In order to address this problem, five-hundred years ago another great reformer, Sri Caitanya, again tried to purge the impure elements from individuals and society by further simplifying sacrifice, and re-emphasizing the theo-centric or Krishna-centric way of life. In doing so, He embraced trees, taught animals to chant Krishna’s name, worshiped the holy rivers, and generally taught his followers to see Krishna in all things. He reaffirmed the Gita teaching that everything belongs to the Supreme Lord, and those who see otherwise are in illusion. Today, most Vaishnavas make efforts to lead a theo-centric life. They struggle to remember that they are souls who are equal to the plants and animals, and that they are not their bodies, with the associated desires to exploit and kill the Lord’s nature. They try to remember that the universal soul or Supreme Soul is their friend who is in their hearts and who with love beckons them to turn away from violence and exploitation.

Recent Vaishnava sages, like Prabhupada and his predecessors, envisioned the great contributions that the Vaishnava and genuine Vedic perspectives can make in a world of selfishness. They became Vaishnava activists and requested their followers to practice Krishna-centrism, which includes a non-anthropocentric relationship with His nature. Moreover, they urged their followers to propagate that view. There are more than half a billion Vaishnavas around the world. By Krishna’s grace and that of His divine nature, their struggles to have a deep ecological impact in the world will be successful.

Source: http://www.dandavats.com/?p=85357

There were three poor men who always desired great riches. One day a special delivery man handed to each poor man an envelope and informed each man, that within the envelope is a great fortune.

The first poor man did not think very much of the envelope, thinking it to be junkmail, he tossed it on a pile of similar mails that was supposed to make him a millionaire, or win a special prize, sweepstakes etc.

The second poor man opened the envelope and found a golden card. Thinking it to be real gold, he rushed to jewellery store to ascertain the card’s carat or value. The jeweler took one look at the card and began to laugh at the poor man. He remarked that it was just a plastic card, amused at the poor man’s foolishness. The poor man felt cheated and threw the card away.

The third poor man opened the envelope and found the same gold card. He inspected it carefully and humbly asked the delivery man to explain the significance of the mail. He also found within the envelope a note informing him that this was the prize for a competition he (and the other poor men) entered some time ago. He listened intently to the delivery man, understanding that this was no ordinary delivery boy, but an educated gentleman. The delivery man explained that this competition was sponsored by a charitable benefactor, who handpicked each poor man’s name. The prize was a credit card which did not require repayment with and no credit limit. However it was only to be used at selected businesses. He thanked the delivery man profusely and bid him farewell. The poor man understanding his fortunate position began to utilize the credit card to become a very wealthy man.

Krishna consciousness is the most valuable treasure in all existence. In this analogy, the first poor man displays the situation of someone who has received Krishna (or God) conscious literature, an invitation to a Temple of the Lord, or even someone who has heard the ancient wisdom in bona fide disciplic succession. Although receiving Krishna consciousness, he/she thinks the treasure of devotion to God to be another fanatical religious cult or pointless philosophy- thus he/she never applies the eternal science of bhakti-yoga.

The second poor man is like someone who has taken to the process of Krishna consciousness but is unable to grasp its actual value, nor is this person able to utilize the divine process successfully. This person may chant Krishna’s transcendental name daily, read regularly and may even be formally initiated as a devotee. However when faced with a vast array of material tribulations, he/she may doubt the efficacy of the practice. This person may even feel cheated at some point and discard the priceless boon of devotional service to God. The jeweler represents people who ridicule devotees’ devotional activities, but who are also ignorant of the true wealth of devotion. Such people, the so-called intelligentsia maybe very respected by these ‘poor’ devotees- but they cannot help one to understand how to effectively utilize Krishna consciousness to transform one’s life positively and progressively. Such association will actually steal the gift of eternal bliss from the neophyte devotee.

The third poor man shows the example of a person who understands the value of Krishna consciousness and knows how to practice it effectively by following the science as it is under the guidance of eminent spiritual scientists. The third poor man humbly asked for some guidance from the delivery man. We naturally need guidance in material life, what to speak of spiritual life which is a completely different dimension- thus we should humbly approach the pure devotee(s). However that does not mean he blindly accepted whatever the delivery man said; he judged him to be a respectable person from what he heard. Our past masters inform us that we should not try to see a saintly devotee, since we have no such vision, rather we should hear from the devotee. If such a devotee is bona fide, then his/her words will make an impression onto our consciousness if we are sincere. The delivery man did not deviate from the note; similarly the spiritual master’s message never deviates from the bona fide scriptures, but presents it as he/she received it from his/her spiritual master. The actual test of the spiritual master and his/her guidance is if the application of the master’s instructions produces realization, or attachment to Krishna. Our Srila Prabhupada has displayed the potency of Krishna consciousness in recent history. He indelibly awakened genuine spirituality in the hearts of many sincere souls by his exact guidance. He was very fond of explaining that one knows a tree by its fruits. So if by the association of a person, one becomes attracted to the Supreme, then one can understand that such association is the best. When understands the fortune of such association, then one can really utilize Krishna consciousness. It is by the mercy of the spiritual master that one can understand bhakti and how to apply it effectively. However this understanding does not produce the fruit or bhakti unless there is application of the principles by the disciple. The prize was delivered on behalf of the charitable benefactor by the delivery man, similarly Krishna is the ultimate benefactor for all living beings and out of causeless compassion for His unfortunate children’s cries for happiness- He sends His dear sons, messengers and servants to give the greatest fortune for the living entity- God consciousness.

The bona fide disciple may have material problems but understands that material life is the actual problem and to try to remedy it by material means is foolish. He/she understands that application of spiritual technologies of bhakti yoga is the solution to all problems. This is performed maturely, with the understanding of one’s individual capacity to practice Krishna consciousness and progress gradually. Beyond the cessasation of material suffering; he/she relishes the taste of true spiritual life. The fundamental difference between this person and the former person is that this person possesses the understanding of his/her constitutional relationship to God and His devotees, the material world, and all living entities (or sambandha jnana- which begins theoretically). When one serves in this understanding (the proper process or abidheya), one begins to realize the Truth gradually which is directly perceived within the practioner, until one achieves the goal of life- pure love of God (or prayojana). Even the Supreme Lord, who is the ultimate controller, becomes completely controlled by pristine pure love of His bona fide devotee. There is no wealth equal to or greater than this.

Source: http://www.dandavats.com/?p=5217

Sri Vamsi Thakura appeared in the home of Sri Madhava dasa. His mother’s name was Srimati Candrakala Devi. Vamsi Vadana is the incarnation of Sri Krsna’s flute.

On the day of his birth Mahaprabhu was present in the house of Sri Madhava das, along with Sri Advaita Acarya. Madhava was very devoted to Mahaprabhu and Prabhu was also very affectionate to him and his son Vamsi. Vamsi das was present at Navadwipa when Acarya Prabhu came there.

Vamsi was engaged in the service of Visnupriya and was the receptacle of her unlimited mercy. One time Visnupriya devi and Vamsi Thakura decided to give up taking food and water, there not being any point in maintaining their bodies which were so racked with the pain of separation from Mahaprabhu.

Sri Caitanya Mahaprabhu, however, didn’t approve of this and manifested Himself before them. Then He requested them not to behave so rashly, and then instructed them both to worship His Deity form in order to mitigate their feelings of separation.

After Visnupriya’s disappearance Vamsivadana brought this Deity of Mahaprabhu from Mayapura to Kulia. This Deity of Mahaprabhu is very beautiful and is still being worshipped in the present town of Navadwip. The name of the temple and Deity is Dhameswara. It is said that the name Vamsi Vadana is carved into the underneath of the base of the Deity.

Source: https://ramaiswami.com/vamsivadana-thakura-appearance/

What does Mayapur look like through the eyes of someone who has dedicated their life to devotion?

In this heartfelt and insightful journey, we explore the spiritual heart of Mayapur from the perspective of a sadhu — not just as a sacred destination, but as a living, breathing dham filled with divine presence, history, and deep spiritual emotion.

Through personal reflections, memories, and realizations, this video reveals:

 The true essence of Mayapur beyond the temples and architecture
 The mood of devotion that defines daily life here
 Hidden spiritual gems only a practitioner can perceive
 Lessons for pilgrims and seekers visiting this holy place

Mayapur is not just a place on the map — it is an experience of consciousness. Through the eyes of a sadhu, we begin to understand its deeper meaning, its mercy, and its transformative power.

Whether you’ve visited Mayapur before or dream of going one day, this video will help you see it in a completely new light.

Source: https://www.dandavats.com/?p=117477

By Louise Guthrie

“Hey! They’ve got a Boy George lookalike in there…..and he’s REALLY good….!”

A young man excitedly rallies his friends around to steal a look through the tall windows of a small but buzzing cafe nestled in the heart of the City of London. It’s 8th February 2023 and inside, Hare Krishna followers are enjoying an evening of kirtan music (devotional call and response chanting). The devotees’ energy and effervescence ensure that the sacred sound bubble they joyously whip up is kept buoyantly afloat even as cold winter night draws in outside. And yes, Boy George (the real one, actually) has indeed bowled in to join them. Right on cue, beneath his trademark oversized fedora hat – in electric blue no less. Because Boy George too loves a bit of musical mantra meditation.

“Hey! They’ve got a Boy George lookalike in there…..and he’s REALLY good….!” A young man excitedly rallies his friends around to steal a look through the tall windows …

https://blackcohoshblog.wordpress.com/2026/01/26/a-case-of-mistaken-idol/

Source: https://www.dandavats.com/?p=117169

The newly inaugurated Swami Vivekananda Cultural Center opened its doors in Paris on March 26, 2026, featuring an exhibition organized by the Museum of Sacred Art (MOSA) in collaboration with the Indian Embassy and the Indian Council for Cultural Relations (ICCR). In total, there were four days of activities. The first day celebrated the exhibition’s inauguration, while the second day welcomed the Indian Minister of External Affairs and featured a panel discussion. Approximately 260 people attended the two opening events.  On Saturday and Sunday, more participated in workshops with miniature master Mahaveer Swami. 

Funded by the ICCR, the new cultural center established by the Indian Embassy in Paris was officially opened with speeches by the Indian Ambassador to France and Monaco, HE Sanjeev Kumar Singla, and ICCR Director General K. Nandini Singla, alongside French and Indian dignitaries. French Deputy Minister for Foreign Affairs responsible for Francophonie and International Partnerships, Mme Éléonore Caroit, attended as the chief guest on the opening day.

The event centered on a major MOSA exhibition titled “Living Arts of India,” presented in French as “L’Art de l Inde Aujourd’hui.” Curated by Sushma Bahl, the exhibit featured approximately 80 works by 40 artists drawn from MOSA’s collections. The display featured contemporary, tribal, and traditional art forms, with paintings, sculpture, embroidery, and video works spread across the center’s ground and first floors.

“There was quite a lot of variety, and the public liked it very much,” said Mahaprabhu Dasa (Martin Gurvich), Director of MOSA. “A very nice catalogue was produced for the event, and people stayed for nearly three hours.”

Read more: https://iskconnews.org/indian-cultural-center-opens-in-paris-with-mosa-exhibit/

By Rameshwar Teerth Das 

Sri Ayodhya Dham witnessed a profound convergence of devotion and selfless service on the appearance day of the Supreme Lord, Shri Ramchandra Ji, as ISKCON organized a grand celebration to mark the birth anniversary of Lord Shri Ram. Hundreds of thousands of faithful thronged the streets of Ayodhya to take the divine darshan of the Supreme Lord. ISKCON Ayodhya’s Ram Navami festivities were characterized not only by traditional spiritual rituals but also by a resounding call for global harmony and humanitarian aid.

Read more: https://iskconnews.org/iskcon-ayodhya-marks-ram-navami-with-prasadam-outreach-and-peace-prayers/

Those who know the associates of Sri Gauranga to be eternally liberated souls will attain their place by the side of the son of the king of Vraja.

Sri Syamananda Prabhu, Srinivasa Acarya and Sri Narottama dasa Thakura were the internal associates of Sri Gaurasundara. They incarnated in this world in order to spread the teachings of Sri Gaura-Krsna after His departure from it.

Sri Syamananda made his appearance at Utkala in the village of Dharenda Bahadurpur. His father’s name was Sri Krsna Mandal and his mother’s name was Sri Durika. Sri Krsna Mandal, who descended in the line of sad-gopas, had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.

Everyone said that this child would be a very high-souled saintly person. “On the full moon day of the month of Caitra he has taken his birth at a very auspicious moment, by the mercy of Lord Jagannatha. It is as though Lord Jagannatha has personally brought him here in order to propagate His teachings, and therefore He is personally maintaining him. He looks just like a new cupid. One’s eyes and mind are soothed just to look upon him.”

As time passed, the purificatory rites, his first taking of grains, tonsure (the hair-cutting ceremony) and the rites for beginning his education were performed, one after the other. The scholars were astounded to see his profound intellect. Within a short period he completed his studies of grammar, poetry and rhetoric. When he heard of the glories of Sri Gaura-Nityananda from the Vaishnavas of his village, a very deep attachment to Their lotus feet developed in him.

Sri Krsna Mandal was himself a very advanced devotee. Seeing that his son was always absorbed in thinking of Gaura-Nityananda. He told him that he should be initiated into the divine mantra.

The boy replied, “Sri Hrdaya Caitanya is my guru. He is at Ambika Kalna. His guru is Sri Gauri dasa Pandita. The two brothers, Sri Gaura-Nityananda, are eternally present in his house. If you give your permission, I will proceed to there to become his disciple.” His father asked, “But Duhkhiya, how will you get there?” “Father, there are many people from here who go there to bath in the Ganges. I will go with them.”

His father deliberated for a great while on this matter and after going so he finally gave his permission. Thus Duhkhiya set out for Gaudadesa. Gradually he came to Navadwipa, then Santipur and finally Ambika Kalna, where he inquired from the local people where he might find the house of Gauri dasa Pandita. Outside the gate of the mandira, he fell down and offered his dandavats. Sri Hrdaya Caitanya happened to be passing by at this time. Hrdaya Caitanya Prabhu looked at him for a few moments and then asked, “Who are you?”

Dukhiya replied, “I have come to serve Your lotus feet. My home is at Dharenda Bahadurpur. I was born in the caste of sad-gopas. My father’s name is Sri Krsna Mandal. My name is Duhkhiya.”

Sri Hrdaya Caitanya was very pleased by this sweet speech. He told the boy, “From now your name is Krsna das. Since early this morning I was feeling that someone would come today.”

Sri Krsna dasa began his service with great devotion, and on an auspicious day his guru initiated him into the divine mantra. Sri Hrdaya Caitanya could see that his new disciple was extremely intelligent and at the same time very devoted, so he ordered him to go to Vrindavana to study the literatures of the under the tutelage of Srila Jiva Gosvami. Sri Krsna das bowed his head in assent, and on an auspicious day he set out for the holy dhama. At the time of his departure, his guru gave him many instructions and conveyed through his disciple his obeisances to the lotus feet of the Gosvamis of Vrindavan.

Duhkhi Krsna das first came to Navadwipa. After inquiring from someone as to the whereabouts of Sri Jagannatha Misra Bhavan, he came there and went inside. Seeing Sri Isana Thakura, he fell down and offered his obeisances. Isana Thakura then asked him who he was, and so the boy introduced himself. Isana Thakura blessed him and he remained there that day.

The next day he set out for Mathura with a party of pilgrims. Upon coming to Gaya Dham he took of the lotus feet of Sri Visnu there. He remembered Mahaprabhu’s lila of accepting initiation from Sri Isvara Puri here and became overwhelmed in ecstatic love. From Gaya he came to Kasi Dham where he met with Tapan Misra, Candrasekhara and the other devotees, and he offered his salutations to their lotus feet. They in turn blessed him.

He finally entered Mathura Dhama. After taking bath at Visrama Ghata, he took darsana of Sri Adikesava and rolled on the ground in the dust of the birthplace of Sri Krsna. From here he proceeded towards Vrindavana where, after learning the where abouts of Srila Jiva Gosvami, he offered his obeisances to the lotus feet of that great acarya. After being asked, he introduced himself with full particulars.

“Gurudeva has committed me to your charge. His petition to Your Divine Grace is, ‘I am entrusting Duhkhi Krsna das to your care. Please fulfill his mind’s desire and send him back to me after some time.‘”

Srila Jiva Gosvami was extremely happy to receive Duhkhi Krsna dasa into his care. Krsna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis.
Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krsna das had the opportunity to meet them.

Krsna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja everyday. From that day he began to carry out this service with great pleasure. He felt that his life had become successful. As he swept, tears flowed from his eyes. Sometimes he would loudly chant the names of Sri Sri Radha-Govinda and sometimes he would become inert while remembering Their pastimes. Sometimes he would put the broom, which was full of dust, on his head. Even Lord Brahma and Lord Shiva pray to receive a little of this dust of Vrindavana on their heads.

The Lord of Vrindavana and His consort were very pleased with the service of Krsna das, and desired to grant him Their darshan. One day while Krsna das was cleaning the kunja, his heart filled with love. Just then he happened to notice a very beautiful ankle bracelet lying in the dust. He picked it up, touched it to his head and then bound it in the corner of his upper cloth. “I’ll give it to whom ever it belongs to when they come to look for it,” he thought.

The next morning the were quite shocked when they noticed that Srimati Radharani’s left ankle bracelet was missing. Radharani explained, “Last night, when I was dancing in the kunja, it must have fallen off. Please look for it and bring it back to me, who ever finds it.”

When the gopis came to search for the bracelet, Visakha devi noticed Krsna das sweeping the grove. She asked him, “Have you found an ankle bracelet here?” Duhkhi Krsna dasa was so mesmerized by her sweet words and radiant form, which was like that of a demigoddess descended from heaven, that he simply stared at her dumbfounded. Again she asked him, “Have you found an ankle bracelet here?”

Duhkhi Krsna made obeisances and humbly replied, “Yes, I found it. Who are you?”

“I am a cowherd girl.”
“Where do you stay?”
“In this village.”
“Is it your ankle bracelet?”
“No it isn’t mine. It belongs to a new bride in our house.”
“How did it get here?”
“She came here yesterday to pick flowers and it must have fallen off then.”
“All right, then please tell her she can come and collect it from me.”
“No, you can just give it to me.”
“No, I want to give it to her personally.”

After a few moments, Visakha devi returned with Srimati Radha Thakurani who stood in the shade at the foot of a large tree. Visakha called out to Krsna dasa, “Bhakta, the person who lost her ankle bracelet has come to receive it.”

Duhkhi Krsna das completely forgot himself while gazing, even though it was from some distance, at the unparalleled, brilliant splendor of Sri Vrsabhanunandini. In great joy he handed the ankle bracelet to Visakha. At this point, Duhkhi Krsna dasa could sense that something very profound was about to take place. His eyes filled with tears and he fell down on the ground to offer his obeisances. In great ecstasy he rolled in the dust.

Visakha then told him, “O best of the devotees! Our Sakhi wants to give you a benediction to express her gratitude.”

Duhkhi Krsna dasa saw the holy waters of Radha kunda before him. After offering his obeisances, he immersed himself in her waters. Thus he attained a transcendentally beautiful feminine form. Coming out of the sacred kunda, he stood before Visakha devi and offered prayers. Taking this ‘forest sakhi’ by the hand, Visakha approached Srimati Radha Thakurani, and the new sakhi fell down at Her lotus feet. Then Srimati Radharani decorated her forehead with tilaka using the ankle bracelet and the kumkum of her lotus feet.

“This tilak will remain on your forehead. From today you will be known as Syamananda. Now you can go.” After She said this, Srimati Radha Thakurani and Her sakhis were no longer to be seen. Dukhi Krsna dasa’s trance broke and he found himself as before, alone and in his male body: yet with the tilaka applied by Srimati Radharani still on his forehead. Being overwhelmed with emotion, he repeated over and over, “What have I seen?”
“What have I seen?”, while tears of ecstasy rolled down his cheeks.

After reciting prayers hundreds and hundreds of times to Sri Radhika, he finally returned to Srila Jiva Gosvami. Sri Jiva Prabhu was struck with wonder when he saw the brilliant new design of tilaka on his young student’s forehead. After offering his prostrated obeisances, Dukhi Krsna dasa, his eyes brimming with tears, recounted at Jiva Goswami’s request his experience in Sevakunja. Hearing of his great fortune, Sri Jiva was elated, but cautioned Dukhi, “Don’t reveal this blessed event to anyone. From today, just carry on with the name Syamananda.”

Noticing that Dukhi Krsna dasa’s name and style of tilaka had for reasons unknown been changed, the Vaishnavas naturally began to discuss this strange development amongst themselves. The news finally reached Ambika Kalna. When he heard of the seemingly unauthorized behavior of his disciple, Hrdaya Caitanya Prabhu was unsettled and angered. He immediately set out for Vrindavana.

Arriving there some months later, he let it be known he wished to see the rest while Dukhi Krsna dasa, Syamananda came and offered his prostrated obeisances at his gurudeva’s lotus feet. Seeing his disciple’s tilaka, Hrdaya Caitanya Prabhu was enraged and exclaimed, “Your conduct towards me is completely abominable.”

He continued to chastise him and eventually even began beating him. The Vaishnavas finally managed to restrain and pacify him by offering various explanations on Syamananda’s behalf. Syamananda simply tolerated it all with an unfaded countenance and continued to serve his gurudeva faithfully.

That night, Sri Hrdaya Caitanya Prabhu had a dream in which Sri Radha Thakurani appeared in a very severe mood. She rebuked him by saying, “I am the one who, being very satisfied by Dukhi Krsna dasa’s service, changed his tilaka and his name. What do you or anyone else have to say about it?” Hrdaya Caitanya Prabhu prayed for forgiveness at the lotus feet of Sri Vrajesvari and considered what an offender he had become.

The next morning he called for Syamananda. Taking him in his lap, he embraced him again and again in great affection. With his eyes brimming with tears he repeated, “You are so fortunate.”

Sri Hrdaya Caitanya Prabhu remained at Vrajadhama for a while and then, after instructing Syamananda to remain with Sri Jiva Gosvami for some more days, he returned to Gaudadesa.

Sri Syamananda, Srinivasa and Sri Narottama began to pass their days in great bliss, studying the literatures of the goswamis and begging a little to eat from door to door. The three of them resolved to continue in this way and thus devote the better part of their time to serving and worshipping Sri Krsna in Vrindavana.

The goswamis held a council together and decided that these three should be sent to Gaudadesa to preach the teachings of Mahaprabhu as presented in the gosvami literature. One day Srila Jiva Gosvami called the three of them together and informed them of this decision. Thus the three of them accepted that order on their bowed heads.

Thereafter, on an auspicious day Srila Jiva Gosvami sent them on their way with a large, nicely decorated container filled with scriptures. But the books were stolen by the dacoit king, Sir Hambhir, in Bisnupur. There Srinivasa Acarya prabhu remained behind to recover the books while Narottama continued on towards Kheturi and Syamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri Hrday Caitanya Prabhu embraced him and inquired about the well being of the gosvamis of Vrindavana. When he heard that the books of the gosvamis had been stolen in Bishnupur, he was very concerned.

Syamananda served the lotus feet of his guru in great happiness and in this way passed his days. At this time most of the devotees of Lord Caitanya in Orissa had all passed away. Thus the preaching of Mahaprabhu’s teachings had all but come to a halt. Hrdaya Caitanya Prabhu considered this a very serious problem and finally instructed Syamananda Prabhu to go there to carry on the preaching of Mahaprabhu’s mission.

Syamananda was at first very sad that he would have to be separated again so soon from his spiritual master, but Sri Hrdaya Caitanya Prabhu explained clearly that he had no other alternative but to accept this order on his head.

Syamananda set out for Utkaladesh (Orissa). After entering Orissa he first went to his birth place at Dharenda Bahadurpur. The villagers were overjoyed to see him after so many years. He remained there for some days and preached Krsna consciousness, the result of which was that many people became attracted and took shelter at his lotus feet. From there he came to Dandeshwar, where his father, Sri Krsna Mandal, had previously resided. The people there were similarly delighted to receive him and a festival of Hari katha was held there for a few days. Here also many people were attracted by his spiritual potency and became his disciples. Thus, by the auspicious arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived.

On the banks of the Suvarna Rekha River lived one pious and devoted landholder by the name Sri Acyuta deva. His only son was called Rasik. From his very childhood Rasik was very devoted to Lord Krsna. As he gradually attained the appropriate, age his father engaged some panditas to see to his education. However he didn’t have much regard for material knowledge. He had already ascertained that the greatest goal in life is devotion to Lord Hari. Rasik became anxious to take shelter at the lotus feet of a bonafide spiritual master. One day as he was sitting alone, contemplating on this subject, when he heard a divine voice: “Rasik! Don’t be in anxiety anymore. Very soon a very great personality of the name Syamananda will arrive here. Just take shelter of his lotus feet.”

Hearing this, Rasika was encouraged and took to continuously waiting and watching for the arrival of Prabhu Syamananda. After a few days Syamananda prabhu, accompanied by his disciples, came to the village of Rohini, situated very beautifully on the banks of the Suvarna Rekha River. Rasik’s happiness knew no bounds. After offering his prostrated obeisances, he very humbly led Syamananda prabhu into his house and worshipped his lotus feet along with his family members, wife and sons, who all surrendered completely to Syamananda.

On an auspicious day Syamananda prabhu initiated Rasika into the Radha-Krsna mantra and Sri Rasik Deva began a festival of nama­sankirtan in his home. He invited all of his friends as well as the tenants of his estates and everyone was so attracted by the teachings of Sri Gaura Nityananda, as expounded by Syamananda prabhu, that they immediately wanted to take shelter at his lotus feet. Thus many people of Rohini became disciples of Syamananda prabhu.

There lived a very well known yogi in Rohini by the name Damodara. One day he came to have darsana of Syamananda prabhu. He became captivated. Even from a distance he saw a brilliant effulgence emanating from his body. Coming closer he offered salutations at the Acarya’s lotus feet. Syamananda in turn offered his greetings. With tears in his eyes, Syamananda requested the yogi, “In your purified state you should always chant the holy names of Sri Gaura-Nityananda. They are extremely merciful, and they will bestow upon you love of Krsna.”

Hearing these statements of the Acarya, the yogi Damodara’s mind became softened in love, and he replied, “I will worship the lotus feet of Gaura Nityananda. Please be merciful to me.” And so the Acarya blessed him. Thus the yogi became a great devotee and continuously sang the glories of Gaura-Nityananda with tears in his eyes.

Many wealthy gentlemen lives in the village of Balarampur. When they heard of the glories of Syamananda, they became very eager to see him, and a few came to beseech him to visit their town. Syamananda very mercifully accepted their invitation and, with Rasikananda, Damodar and some of his other disciples, he very triumphantly entered Balarampur, where the noble and up right citizens very ecstatically received him by worshipping his lotus feet and making arrangements for his meal. A festival of Hari-katha was held over the next few days during which many people accepted shelter at his lotus feet.

From here Sri Syamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Syamananda stayed a few days, these atheists got the chance to hear his necterian talks, which melted their hard hearts in love for Krsna. Thus, in this place also, he gained many disciples.

Day by day the glories of Syamananda spread throughout Utkaladesa. From Nrsimhapur he came to Gopiballabhpur. Here again, many well to do people were attracted to his lotus feet and so took shelter there. The people here especially requested him to install the Sri Vigraha of Radha-Krsna. Thus from their contributions, a temple for the deity complete with a hall for sankirtana, a kitchen, quarters for the devotees, a pond (bathing tank) and surrounding gardens were constructed.

Thereafter Acarya Sri Syamananda performed the installation of Sri Sri Radha-Govinda and a great festival was held at which it seemed the greater part of the population of Bengal, Orissa was present. Seeing the graceful, sweet loveliness of the transcendental forms of Sri Radha and Govinda, the peoples’ hearts were fully satisfied. Syamananda Prabhu entrusted Sri Rasikananda with the worship. After traveling throughout the length and breath of Orissa and preaching the message of Sri Gaura-Nityananda, Syamananda returned to the lotus feet of Sri Hrdaya Caitanya Prabhu at Ambika Kalna. After offering his prostrated obeisances at the lotus feet of his guru, Syamananda narrated how the victory banner of Sri Gaura Nitai was now flying throughout Utkaladesa. Sri Hrdaya Caitanya very affectionately embraced him in gratitude.

Syamananda was invited to the festival at Kheturi, which he attended with his disciples. Once again he was united with his old friends Srinivasa and Sri Narottama. These three floated in an ocean of happiness as they exchanged affections and embraces. Sri Jahnava Mata, Sri Raghunanandana Thakura, Sri Acyutananda, Sri Vrindavana dasa Thakura, as well as many other stalwart leaders of the preaching mission of Mahaprabhu of this time, were also present. After the conclusion of the celebrations, Syamananda took leave from the Vaishnavas there and set out for Utkaladesa.

When he came to Kantaknagar, he again met with Srinivasa Acarya Prabhu, and in Jajigram he saw Sri Raghunandana Thakura once more. He was informed that by this time many of the last remaining personal associates of Mahaprabhu had recently disappeared from this world.

Gradually, Syamananda Prabhu entered Utkaladesa. Along the way he stayed at the homes of different devotees and blessed them with his mercy. In this way he again came to Gopiballabhpur. Here he received the news that his guru, Sri Hrdaya Caitanya prabhu, had also departed from this world, he fainted dead away. After recovering his consciousness, he wept for some time, terribly distraught. Sri Hrdaya Caitanya appeared to him in a dream and comforted him.

The greatness of Syamananda became known throughout all of Orissa and the worship of Sri Gaura-Nityananda was inaugurated in many, many places. Sri Rasika Murari, Sri Radhananda, Sri Purusottama, Sri Manohara, Cintamani, Balabhadra, Sri Jagadisvara, Sri Uddhava, Akrura Madhurana, Sri Govinda, Sri Jagannatha, Gadadhar, Anandanandana and Sri Radha Mohan were among the intimate and dear disciples of Sri Syamananda prabhu.

After conquering in all directions Syamananda returned to Gopi-ballabhpur where he observed a great festival for some days. Then he came to Uddanda Raya Bhui’s house, at Nrsimhapur where he held a great festival. On the first day of the dark fortnight in the month of Asar Sri Syamananda Prabhu left this world.

Syamananda Prabhu’s puspa samadhi and the place where he found Srimati Radharani’s ankle bracelet is just across the street from Sri Sri Radha-Syamsundara’s temple in Vrndavana. Sri Sri Radha-Syamsundara are his worshippable Deities.

Last night I noticed that the moon was full, and it reminded me that this be Balarama Rasayatra, or the night that Lord Balarama danced the Rasa dance with the Gopis. It was also Sri Krsna Vasanta Rasa, the Lord’s springtime rasa lila pastime. We honor these pastimes with a chapter from the Krsna Book, entitled “Lord Balarama Visits Vrndavana”.

…Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

Full Chapter

Kṛṣṇa, The Supreme Personality of Godhead
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Vol. 2, Chapter 10

Lord Balarāma Visits Vṛndāvana

Lord Balarāma became very anxious to see His father and mother, Mahārāja Nanda and Yaśodā. Therefore He started for Vṛndāvana on a chariot with great enthusiasm. The inhabitants of Vṛndāvana had been anxious to see Kṛṣṇa and Balarāma for a very long time. When Lord Balarāma returned to Vṛndāvana, all the cowherd boys and the gopīs had grown up; but still, on His arrival, they all embraced Him, and Balarāma embraced them in reciprocation. After this He came before Mahārāja Nanda and Yaśodā and offered His respectful obeisances unto them. In response, mother Yaśodā and Nanda Mahārāja offered their blessings unto Him. They addressed Him as Jagadīśvara, or the Lord of the universe who maintains everyone. The reason for this was that both Kṛṣṇa and Balarāma maintain all living entities, and yet Nanda and Yaśodā were put into such difficulties on account of Their absence. Feeling like this, they embraced Balarāma and, seating Him on their laps, began their perpetual crying, wetting Balarāma with their tears. Lord Balarāma then offered His respectful obeisances to the elderly cowherd men and accepted the obeisances of the younger cowherd men. Thus, according to their different ages and relationships, Lord Balarāma exchanged feelings of friendship with them. He shook hands with those who were His equals in age and friendship, and with loud laughing embraced each one of them.

After being received by the cowherd men and boys, the gopīs, and King Nanda and Yaśodā, Lord Balarāma sat down, feeling satisfied, and they all surrounded Him. First Lord Balarāma inquired from them about their welfare, and then, not having seen Him for such a long time, they began to ask Him different questions. The inhabitants of Vṛndāvana had sacrificed everything for Kṛṣṇa, simply being captivated by the lotus eyes of the Lord. Because of their great desire to love Kṛṣṇa, they never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth. They were not even interested in enjoying a life of opulence, but were satisfied in living a simple life in the village as cowherd men. They were always absorbed in thoughts of Kṛṣṇa and did not desire any personal benefits, and they were all so much in love with Him that in His absence their voices faltered when they began to inquire from Balarāmajī.

First Nanda Mahārāja and Yaśodāmayī inquired, “My dear Balarāma, are our friends like Vasudeva and others in the family doing well? Now You and Kṛṣṇa are grown-up married men with children. In the happiness of family life, do You sometimes remember Your poor father and mother, Nanda Mahārāja and Yaśodādevī? It is very good news that the most sinful King Kaṁsa has been killed by You and that our friends like Vasudeva and the others who had been harassed by him, have now been relieved. It is also very good news that both You and Kṛṣṇa defeated Jarāsandha and Kālayavana, who now is dead, and that You are now living in a fortified residence in Dvārakā.”

When the gopīs arrived, Lord Balarāma glanced over them with loving eyes. Being overjoyed, the gopīs, who had so long been mortified on account of Kṛṣṇa’s and Balarāma’s absence, began to ask about the welfare of the two brothers. They specifically asked Balarāma whether Kṛṣṇa was enjoying His life surrounded by the enlightened women of Dvārakā Purī. “Does He sometimes remember His father Nanda and His mother Yaśodā and the other friends with whom He so intimately behaved while he was in Vṛndāvana? Does Kṛṣṇa have any plans to come here to see His mother Yaśodā and does He remember us gopīs who are now pitiably bereft of His company? Kṛṣṇa might have forgotten us in the midst of the cultured women of Dvārakā, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands that we have made. Dear Lord Balarāma, descendant of Daśārha, You know that we would give up everything for Kṛṣṇa’s friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation. Then, all of a sudden, Kṛṣṇa renounced us and went away. He broke off our intimate relationship without any serious consideration and left for a foreign country. But He was so clever and cunning that He manufactured very nice words. He said, ‘My dear gopīs, please do not worry. The service you have rendered Me is impossible for Me to repay.’ After all, we are women, so how could we disbelieve Him? Now we can understand that His sweet words were simply for cheating us.”

Another gopī, protesting Kṛṣṇa’s absence from Vṛndāvana, began to say: “My dear Balarāmajī, we are of course village girls, so Kṛṣṇa could cheat us in that way, but what about the women of Dvārakā? Don’t think they are as foolish as we are! We village women might be misled by Kṛṣṇa, but the women in the city of Dvārakā are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Kṛṣṇa and could believe His words.”

Then another gopī began to speak. “My dear friend,” she said, “Kṛṣṇa is very clever in using words. No one can compete with Him in that art. He can manufacture such colorful words and talk so sweetly that the heart of any woman would be misled. Besides that, He has perfected the art of smiling very attractively, and by seeing His smile women become mad after Him and would give themselves to Him without any hesitation.”

Another gopī, after hearing this, said, “My dear friends, what is the use in talking about Kṛṣṇa? If you are at all interested in passing away time by talking, let us talk on some subject other than Him. If cruel Kṛṣṇa can pass His time without us, why can’t we pass our time without Kṛṣṇa? Of course, Kṛṣṇa is passing His days very happily without us, but the difference is that we cannot pass our days very happily without Him.”

When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intensified, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they began to cry without consideration.

Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of Vāruṇī, and all of them drank it together. While drinking this natural beverage, Vāruṇī, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared to be soothing morning dew.

While Balarāma was in that happy mood, He desired to enjoy the company of the gopīs in the water of the Yamunā. Therefore He called Yamunā to come nearby. But Yamunā neglected the order of Balarāmajī, considering Him to be intoxicated. Lord Balarāma became very much displeased at Yamunā’s neglecting His order. He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, and He takes service from them when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish Yamunā because she did not come in obedience to His order. He addressed Yamunā: “You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily. Now with the help of My plow I shall force you to come. I shall divide you into hundreds of scattered streams!”

When Yamunā was threatened like this, she became greatly afraid of the power of Balarāma and immediately came in person, falling at His lotus feet and praying thus: “My dear Balarāma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious, exalted position, but now I have come to my senses, and I remember that You hold all the planetary systems on Your head merely by Your partial expansion of Śeṣa. You are the sustainer of the whole universe. My dear Supreme Personality of Godhead, You are full of six opulences. Because I forgot Your omnipotence, I have mistakenly disobeyed Your order, and thus I have become a great offender. But, my dear Lord, please know that I am a surrendered soul unto You. You are very much affectionate to Your devotees. Therefore please excuse my impudence and mistakes and, by Your causeless mercy, may You now release me.”

Upon displaying this submissive attitude, Yamunā was forgiven, and when she came nearby, Lord Balarāma wanted to enjoy the pleasure of swimming within her water along with the gopīs in the same way an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After taking bath in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma’s complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planet. The Rver Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the River Yamunā still glorify the omnipotency of Lord Balarāma.

Lord Balarāma and the gopīs enjoyed transcendental pastimes together every night for two months, and time passed away so quickly that all those nights appeared to be only one night. In the presence of Lord Balarāma, all the gopīs and inhabitants of Vṛndāvana became as cheerful as they had been before in the presence of both brothers, Lord Kṛṣṇa and Lord Balarāma.

Thus ends the Bhaktivedanta purport of the Second Volume, Tenth Chapter, of Kṛṣṇa, “Lord Balarāma Visits Vṛndāvana.”

Source: https://theharekrishnamovement.org/2016/04/22/balarama-rasayatra/

For Sri Hanuman Jayanti, I quote Sri Prahlada’s glorification of Hanuman from Sri Brhad-bhagavatamrta (1.4.40–52):

“Hanuman is much more fortunate. For many thousands of years he has enjoyed serving the Lord constantly, without obstruction.

“He is the most powerful person. When he was just a child, the demigods favored him with several wonderful benedictions. Thus he became immune to old age and death.

“He is free of all fear, he maintains great vows, and he performs auspicious deeds. Outstanding among heroes, he is an exceptional servant of the Lord of the Raghus.

“With playful disregard he jumped across thousands of miles of fathomless ocean. Expertly, in the capital of the Raksasa king, he comforted Mother Sita in her distress.

“He boldly threatened his enemies, burned Lanka, and destroyed its citadel. When he brought back news of Sita, he received his master’s deep embrace.

“It was Hanuman who acted as his Lord’s best carrier, his tail serving as a royal white umbrella, his broad back a comfortable seat for the Lord. And it was Hanuman who directed the project of bridging the ocean.

“He fulfilled the desires of Vibhisana. He destroyed the military force of the Raksasas. And he had the special power to deliver the healing herb called visalya-karani.

“He was the very life of his soldiers. Always giving great pleasure to his divine Lord and the Lord’s younger brother Laksmana, he devotedly served as carrier for Them both.

“Supremely intelligent and valorous, he brought victory for Lord Ramacandra. He added to the spotless fame of his Lord, who killed the king of the Raksasas.

“It was Hanuman who encouraged Mother Sita. And by the Lord’s order, this Hanuman, the one true recipient of his master’s favor, still lives in this world, though unable to bear separation from the Lord.

“He keeps himself alive by constantly hearing the glories of Lord Rama. Staying by the side of the Lord’s Deity, He is present even today with the same splendor as always.

“Hanuman’s greatness is well known from scriptural statements like ‘The chief of the monkeys became perfect by acting as the Lord’s servant.’ His servitude is proof of the Lord’s mercy.

“Although Hanuman obtained from the son of Dasaratha the boon of liberation without striving for it, he never wanted to accept liberation without the opportunity to serve. To that Hanuman I offer my obeisances.”

Source: https://girirajswami.com/blog/?p=18803&utm_source=rss&utm_medium=rss&utm_campaign=sri-hanuman-jayanti