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13565835260?profile=RESIZE_584xIn an era of immense transformation, ISKCON North America is boldly stepping into the future with a dynamic and inspiring vision that blends spiritual depth with organizational excellence. The “Future Forward” initiative, recently re-launched through a compelling long-format broadcast hosted by Braja Bihari Das and featuring Jai Krishna Das, outlines a clear and courageous roadmap for expansive growth in Krishna consciousness across the continent.

Jai Krishna Das, President of New Vrindaban and Chair of the North American Executive Committee, shared the bold “335 Vision”—an initiative aiming for 3% of North America’s population to actively engage in Krishna consciousness by the year 2035. This means inspiring and supporting 12 million individuals to chant, participate, and practice in meaningful ways—whether by chanting just one round daily or regularly attending devotional programs.

Despite perceptions that the movement has slowed in the West, the data tells a different story. ISKCON centers in North America have grown from 72 in 2014 to 121 in 2024, with book distribution doubling in the same period. This is not a stagnant movement; it’s a quietly thriving force, ready to surge with a new level of enthusiasm and organization.

What makes this vision truly revolutionary is its inclusivity and realism. The 335 goal does not seek 12 million initiated devotees but aims to foster a vibrant community of spiritual practitioners at various levels. As Prabhupada himself wrote, success lies in attracting people to hear, chant, and participate—not merely in formal initiation.

The strategy to achieve this includes a dual structure: vertical growth within zones and horizontal support across strategic areas like prasadam distribution, youth engagement, congregational development, and kirtan outreach. The model draws inspiration from successful frameworks like the Jehovah’s Witnesses and even McDonald’s—highlighting how widespread presence can create powerful spiritual and cultural impact.

At the heart of this movement is compassion and accessibility. Centers are being created even in small towns, often starting with a handful of dedicated families. These centers, often run in rented spaces with low overheads, are open to all and rooted in community. Canada’s innovative manual for launching new centers is being adapted across North America to guide this growth with consistency and quality.

ISKCON’s outreach is not limited to any one demographic. From college students in Krishna House programs to families discovering Krishna through yoga studios, the movement is connecting with diverse hearts and minds. As Jai Krishna Das noted, initiatives like “Wisdom of the Sages” are reaching thousands of spiritually-inclined individuals who are now turning toward temples and deeper involvement.

Another pillar of this bold vision is unity. The new North American Regional Governing Body includes GBCs, zonal supervisors, temple presidents, and ministry heads—working collaboratively, not hierarchically. This model ensures that strategic planning is rooted in grassroots reality while promoting shared ownership of ISKCON’s future.

As North America prepares to celebrate ISKCON’s 60th anniversary, the movement’s leadership is also focusing on brand awareness and outreach. Plans are underway to make “ISKCON” a household name—associated not just with chanting and temples, but with community, culture, and spiritual awakening.

This vision is not without challenges—data collection, follow-up systems, and volunteer coordination all require innovation and resources. But ISKCON is rising to the occasion. New tools, shared resources, and collaborative platforms like ISKCON Network and regional support offices are laying the groundwork for sustainable exponential growth.

Ultimately, ISKCON’s “Future Forward” is more than a strategy—it’s a heartfelt call to action. It’s a vision grounded in the legacy of Srila Prabhupada, aimed at fulfilling his desire that the message of Krishna reach every corner of the world. And it’s an open invitation to every devotee—whether newly curious or lifelong committed—to join in this sacred endeavor.

This is the moment. The time is now. Together, with unity, intelligence, and devotion, ISKCON is moving boldly into the future—forward, fearless, and full of faith.



Source: https://www.dandavats.com/?p=115808

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13566441263?profile=RESIZE_584x“HH Mukunda Swami recounts receiving a letter from an unknown sender in Italy, which contained color negatives of a photo of the London Deities dressed in the red and green outfit that the devotees were eager to use as the cover for the upcoming ‘Radha Krsna Temple’ album release.”

Source: https://www.dandavats.com/?p=115822

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13566437085?profile=RESIZE_400xTwelve days before his departure, Srila Prabhupada was asked about ISKCON’s future leadership. Expressing concern, a guest asked if a single successor would lead. Prabhupada clarified that no one person would succeed him—instead, all should become gurus and collectively carry forward the mission, as instructed by Chaitanya Mahaprabhu.

Source: https://vanisource.org/wiki/771102_-_Conversation_B_-_Vrndavana

771102 – Conversation B – Vrndavana
Conversations by Date, 1977

771102R2-VRNDAVAN – November 02, 1977 – 19:17 Minutes
 

Guest: Swamiji apki izzazat ho to mai akele me aapse kuch baat karna chahta hoon. (Swamiji, with your permission I would like to talk to you in private.)

Prabhupada: Kijiye. (Talk.)

Guest: Nahi to in bhaiyon ko. Nahi ye baat apne man ki akele me karna chahta hoon apki izzazat ho to. (No, then these people. No, I wanted to express my feelings in privacy with your permission.)

Prabhupāda: Ācchā. (Okay.) You can go. They will talk with me something.

Tamāla Kṛṣṇa: You want us to go outside, Śrīla Prabhupāda?

Prabhupāda: Yes.

Shri Narayan: Tum baat kar lena acchi tarah se. (You talk to him nicely.)

Ramkrishna Bajaj: Swamiji apne to sab socha hi hoga. Lekin hamari tucch buddhi me ek-do sawaal aate hain. Wo apke saamne pesh karna chahte hain. Baki to aapne apne kaam ko 10 varsh me badhaya hai wo to hum dekh ke ascharychakit hain, adbhoot kaam hai. Lekin huko thodi si chinta hui hai. Kal aapse mile to laga ki aapka bhi dhyan ishwar ki taraf adhik-adhik jaa raha hai. to aise awastha me ishwar aur apke beech kya sampark hai wo hum nahi samajh sakte hain. Lekin ishwar apko kab bula le ye humko maloom nahi. Aapko maloom hai ki nahi pata nahi. Lekin humko chinta is baat ki hai ki itan bada ek sanghatan kayam hua hai. Uske baare me yadi aap nahi rahe tab aapne kuch socha hoga. Uske baare me humko kuch kalpana nahi hai par chinta hoti hai. Ki ek sari duniya ke andar Hindustan ki philosophy hai uske baare me itna bada kaam hua hai wo kahin bikhar na jaye. To iske liye humko kuch maloom nahi hai, humare man me ek chinta hui to humne kaha hum apke samne rakhe. Aapne jaroor kuch soch kar ke uski yojana ki hogi. Lekin kya pata apko bhagvan kab uthaye, utha sakta hai, bhagvan ki marzi, tab phir kya hoga. (Swamiji, you must have thought out everything. But in my limited intelligence I have 1-or 2 questions that I wish to present before you. Otherwise you have spread your message in 10 years for which we are surprised, it is amazing work. But I am a little worried. Yesterday when I met you, I felt your attention getting drawn towards God more and more. So in this situation. The relationship between you and God cannot be understood by us. When God takes you away is not known.

Whether you know it or not is not known. But my worry is that you have established such a big institution. In regards to this, when you are not present, you must have thought about it. I don’t have any imagination about it but I get worried that throughout the world there is Indian philosophy, and such monumental work has been done, it should not be destroyed. So I don’t know anything about this, but I was worried and wanted to present this before you. You must definitely have thought and planned something. But who knows when God will take you away. He can take you away, it is His will, then what will happen?)

Prabhupada: Nahi, ye log karenge. (No, these people will do it.)

Guest: Ye log karenge sab lekin isme se koi ek vyakti aapka sthan le sakta hai kya? Ya 5-10-20 log milke lenge. (These people will do it alright but can any one person take your place? Or 5 to 10 to 20 people together will take it.)

Prabhupada: Chaitanya Mahaprabhu aise nahi bola ki ek vyakti le le. Chaitanya Mahaprabhu ki agya hai ki sab koi guru ho. aisa nahi. Jo sab guru bano baki mai jaisa keh raha hoon vaisa karo . . . (Caitanya Mahāprabhu did not say like this, that one person can take it. Caitanya Mahāprabhu’s order is that everyone should become a master. Not like this, that everyone becomes master and do as I am saying.)

Guest: Kyunki Chaitanya Mahaprabhu to akele rahe, aap bhi akele hi hain. (Because Caitanya Mahāprabhu was alone, you are also alone.)

Prabhupada: Ye akele hamara shakti nahi hai. tumlog aake humko sahyog karo, karke sara duniya me prachar karo. ye Chaitanya Mahaprabhu ka agya hai. (I cannot become powerful alone. You all come and support me, and preach to the whole world. This was the order of Caitanya Mahaprabhu.)

Guest: Lekin aap jo kar sake, wo kaun kar saka. (But what you did, no one else can do.)

Prabhupada: Nahi aap jaisa kar rahe hain hum bhi kar sakenge. (No. Whatever you are doing, even I can do that.)

Guest: Nahi, har ek vyakti ishwar shakti deta hai. (No every person is given strength by God.)

Prabhupada: Ishwar shakti jaise. (Some other . . . you are . . . God’s energy.)

Source: https://www.dandavats.com/?p=115831

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Apple Records threw a party for Radha Krsna Temple, the day before the release of their debut single Hare Krishna Mantra.

The single had been produced by George Harrison, and he played harmonium and bass guitar on the recording. It was released as Apple 15, with Prayer Of The Spiritual Masters as its b-side.

Harrison and various members of the Hare Krishna movement attended the party, as did several bus-loads of journalists and photographers. Vegetarian Indian food was served inside a marquee in the gardens, but there was no alcohol.

In August 1969, Apple released Hare Krishna Mantra, without knowing how the public would react to a Sanskrit prayer which was backed by a rock rhythm. Nearly one hundred reporters and photographers gathered at a press conference convened by the Apple Corporation on the manicured lawn of an elegant country house in Sydenham.
Joshua M Green (Yogeshvara Prabhu)
Here Comes The Sun
The party was held at The Wood, a large country house at 16 Sydenham Hill in south London. Apple rented the property from owner AJC Lyddon, and also held the company’s first birthday party there.

I’m completely at ease now. I know everything’s all right and getting better. I just get happier and happier. You have control of your mind, rather than your mind having control of you. The higher your consciousness goes, the more you are able to see, and you are able to stop things like temper.
It’s helped me; it can only get better for me. I’m interested in this because the Krishna scene is the same as several others, a lot of branches on the same tree, and I’m involved in a lot of them. The thing they have in common is to get back to God, and to get consciousness. With the Krishna consciousness people, there are probably more people I can identify with, because there are younger people, and they’ve been through different scenes like we all have. They’ve been drunkards at one time or another.

I never stop chanting the Krishna mantra. I chant for about three-quarters of an hour in the mornings. To go to an ordinary church is okay, it’s a nice feeling, but they don’t show you the way to Christ consciousness.

George Harrison
After the party, Harrison and his wife Pattie travelled to the Isle of Wight to meet Bob Dylan, who was due to perform at the Isle of Wight Festival on 31 August 1969.
Source: https://www.beatlesbible.com/1969/08/28/apple-launch-party-radha-krsna-temple/

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Source: https://www.dandavats.com/?p=115826

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By Atma Tattva Das

Chandan-Yatra Das, an Australian-based devotee, has been exploring and documenting India’s sacred pilgrimage sites since 2009. His work serves as a bridge to the dhama for devotees worldwide, offering virtual access to these holy places through detailed articles and photographs.

Early Inspiration and Spiritual Awakening

In 2005, on Sri Krishna Janmastami, Chandan-Yatra came across ISKCON in Canberra. A year prior, he had received one of Srila Prabhupada’s small books, Spiritual Yoga, from a devotee near the Sydney Harbour Bridge. The teachings within resonated deeply, particularly the chapter “Don’t be Like Hogs and Dogs,” emphasizing the value of human life in devotion to Lord Krishna. This encounter sparked his journey into Krishna Consciousness, leading to his initiation by Radhanath Swami in 2012.

Embarking on Pilgrimages: A Devotional Calling

Chandan-Yatra’s passion for pilgrimage was ignited in 2008 after hearing accounts of the Sri Navadvipa Mandala Parikrama. Inspired, he attended the parikrama in 2009, experiencing the profound spiritual atmosphere of the nine islands of Navadvipa Dhama. This experience motivated him to participate in subsequent parikramas and to document these journeys, beginning with an article on the Nine Islands of Navadvipa Dhama published by Dandavats.

Read more: https://iskconnews.org/illuminating-the-sacred-landscapes-of-india/

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13566434483?profile=RESIZE_584xThe Sri Sri Radha Krishna Temple in Spanish Fork, Utah, was featured in two Associated Press articles this week, highlighting their unique service and presence in the Beehive State. These articles have also already been reprinted in major US newspapers like the Washington Post. The AP provides news content to 112 countries, 1,600 newspapers, and 5,000 radio and TV stations.

The first article highlights the spiritual biographies of Caru Das and Vaibhavi Devi Dasi, the founding of the two ISKCON temples in Utah, their Krishna radio station, and their popular festivals held statewide. You can read the full article here.

The second article explores the growing interest in yoga among Utah’s significant Mormon population. The Utah devotees have hosted local yoga teachers for years at both of their locations.  You can read that article here.

Famous for the largest Color Festival held in the western hemisphere every spring in Spanish Fork, the dynamic duo also recently held a festival in Ogden, Utah, and will be hosting one in Salt Lake City on June 7th.  For more details, please visit here.  To follow the ongoing service and upcoming events in Utah, please visit their website or follow Caru Das on Facebook.

Read more: https://iskconnews.org/pioneering-hare-krishna-couple-in-utah-featured-in-two-associated-press-articles/

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The International Society for Krishna Consciousness (ISKCON) Dallas temple stands as a remarkable testament to spiritual dedication, community service, and cultural preservation in the Dallas-Fort Worth metroplex. For over five decades, this vibrant community centered around the sacred deities Sri Sri Radha Kalachandji has flourished into a multifaceted organization that seamlessly blends ancient Vedic traditions with modern American life. Through their diverse offerings including the renowned Kalachandji’s restaurant, the innovative TKG Academy, the humanitarian Food for Life program, and extensive book distribution efforts, the Dallas temple exemplifies how traditional spiritual practices can address contemporary needs while fostering genuine community connection and service.

Origins and Historical Foundation

The ISKCON organization traces its remarkable American journey to 1966 when His Divine Grace A.C. Bhaktivedanta Swami Prabhupada established the movement in a small storefront temple in New York’s Lower East Side. From these humble beginnings, Prabhupada worked tirelessly to spread Krishna consciousness across the United States and around the globe, ultimately establishing what would become a worldwide network of schools, colleges, temples, and centers.

The Dallas chapter of this spiritual movement began in the early 1970s when Prabhupada’s disciples acquired property in the area. The temple’s establishment represents a significant milestone in the expansion of Krishna consciousness throughout Texas and the American Southwest. What began as a small gathering of spiritual seekers has evolved into one of the most established and respected religious communities in the Dallas-Fort Worth region.

The foundation of the Dallas temple reflected Prabhupada’s vision of creating authentic centers of Vedic culture and spiritual practice that could serve both the growing Indian immigrant community and Americans seeking alternative spiritual paths. This dual mission has remained central to the temple’s identity, creating a unique space where traditional Indian spirituality meets American cultural contexts.

The Sacred Deity: Radha Kalachandji

At the spiritual heart of the Dallas temple reside the sacred deities Sri Sri Radha Kalachandji, whose installation in 1972 marked a pivotal moment in the temple’s history. The fascinating journey of these deities begins centuries earlier in India, where the Kalachandji deity was originally worshipped before being lost to time. The rediscovery occurred when disciples of Srila Prabhupada found the deity in Jaipur, India, though accounts vary regarding the exact location, with some sources mentioning an antique shop, museum, or showroom.

The installation ceremony on September 12, 1972, proved to be a deeply moving spiritual experience that demonstrated the profound power attributed to these sacred forms. During the first arati ceremony, when Prabhupada offered the lamp, witnesses observed a tremendous flame shooting up from a large chunk of camphor, creating such intense heat that Prabhupada had to adjust his grip on the lamp base. The spiritual potency of the moment was so palpable that when another devotee attempted to continue the ceremony, he scorched his hand on the lamp.

Following this powerful installation, Prabhupada personally named the deities, writing by hand: “Radha-Kalachandji – the Deity of Dallas, September 12, 1972 – A.C. Bhaktivedanta Swami.” He explained that Kalachandji means “black moon,” and devotees immediately sensed the deity’s tremendous power and protective nature, particularly toward children. The deities continue to be adorned in elaborate dress that changes regularly, and once annually, Kalachandji is adorned in sandalwood paste, becoming fair-complexioned and known as “Candan Chandji” on that special day.

Community Life and Spiritual Practices

The Dallas ISKCON temple serves as a vibrant center of spiritual life that attracts a diverse congregation representing both longtime practitioners and newcomers to Krishna consciousness. The temple’s daily schedule revolves around traditional Vedic practices including multiple arati ceremonies, where devotees gather to offer worship through chanting, music, and the offering of lamps to the deities. These ceremonies engage all the senses in spiritual practice, as evidenced by traditions such as offering flowers for congregants to smell, thereby incorporating the sense of smell into the worship experience.

The community has experienced significant demographic evolution since its founding. Originally, the temple attracted primarily a counter-culture following, with people of various ethnicities joining in search of understanding through the unique meditation practices of the Hare Krishna movement. Over the decades, the congregation has increasingly included immigrants from India who found in the Dallas temple a connection to their cultural and spiritual heritage. This blend creates a rich multicultural environment where traditional Indian practices are preserved while remaining accessible to Americans from diverse backgrounds.

The temple’s architecture and interior design reflect this commitment to authentic spiritual atmosphere. The sanctuary is adorned with paintings depicting the life of Krishna, including stories of his childhood mischief and divine pastimes. Visitors must remove their shoes before entering the sacred space, honoring traditional Indian customs. The temple also features a statue of Srila Prabhupada, acknowledging the founder’s continued spiritual presence and guidance within the community.

Educational Excellence: TKG Academy

The TKG Academy represents the Dallas ISKCON community’s commitment to providing holistic education that integrates academic excellence with spiritual and moral development. Located in a peaceful pecan grove just two miles east of downtown Dallas, the academy offers an educational oasis that nurtures both intellectual growth and character development. This coeducational institution serves children from ages five to eighteen, providing a comprehensive educational experience from kindergarten through high school.

The academy’s educational philosophy embraces individual learning styles and paces, ensuring that no student falls through the cracks. The curriculum is designed as a college preparatory program that accommodates children with strong academic inclinations while also serving students whose interests lean toward more kinesthetic learning approaches. This flexible approach recognizes that children learn differently and seeks to honor each student’s unique educational needs and learning style.

The kindergarten through eighth-grade program emphasizes self-paced learning, allowing students to progress according to their individual capabilities and interests. This personalized approach to education reflects the broader ISKCON philosophy of recognizing the unique spiritual and material nature of each individual. The academy enrolls approximately 33 students across grades PK-11, maintaining small class sizes that enable personalized attention and strong teacher-student relationships.

Culinary Heritage: Kalachandji’s Restaurant

Kalachandji’s restaurant stands as one of Dallas’s most enduring culinary institutions and represents a remarkable success story in vegetarian dining. Operating since 1982, the restaurant has been providing Dallas-Fort Worth diners with authentic tastes of India’s vast and ancient vegetarian tradition for over four decades. This longevity is particularly notable in the competitive restaurant industry and speaks to both the quality of the cuisine and the loyalty of its customer base.

The restaurant operates on principles rooted in Ayurvedic cooking traditions, preparing all dishes with attention to their effects on body, mind, and spirit. The kitchen uses only the finest available ingredients, reflecting the temple’s commitment to offering food that has been prepared with love and devotion. The mission extends beyond mere sustenance to encompass the restaurant’s goal of providing vegetarian cuisine that delights the palate, promotes good health, creates mental peace, and elevates consciousness.

While maintaining its commitment to traditional lacto-vegetarian principles, Kalachandji’s has adapted to serve the growing vegan community by clearly indicating which menu items contain dairy products. The restaurant features a verdant buffet that has earned recognition among Dallas’s top dining establishments. The dining experience is enhanced by the restaurant’s charming setting, including a peaceful courtyard that provides an oasis from urban life. Operating Tuesday through Sunday with carefully scheduled lunch and dinner services, the restaurant closes on Mondays for a day of rest, reflecting the community’s commitment to balanced living.

Food For Life: Serving the Community

The Hare Krishna Food For Life program represents one of the most significant humanitarian initiatives undertaken by the Dallas ISKCON community. This unique food distribution program focuses on serving vegan and vegetarian meals to people in need, embodying the principle that spiritual practice must include compassionate service to all beings. The program operates on the understanding that the food they serve is prepared with love as an offering of gratitude to Sri Krishna and distributed as his love to everyone who receives it.

The philosophical foundation of Food For Life extends beyond addressing physical hunger to nourishing the soul. This approach reflects the Vedic understanding that food prepared and offered with devotion carries spiritual benefits for both those who prepare it and those who consume it. Currently, the Dallas program serves meals at the Austin Street Center, providing regular nutrition to some of the city’s most vulnerable residents. Additionally, the program extends its reach to academic institutions, offering subsidized meals to students, staff, and faculty at several universities throughout the Dallas-Fort Worth metroplex.

The success of Food For Life in Dallas is part of a larger global movement that has distributed millions of plates of prasadam (sanctified vegetarian food) over the past several decades. This massive undertaking has been recognized by vegetarian advocates who praise ISKCON for its superb job of letting people know that vegetarian food is healthful, delicious, and pleasing to the eye. The program’s volunteers are acknowledged as master cooks whose food is stunningly delicious, earning praise for their success in promoting vegetarianism worldwide.

Spreading Knowledge: Book Distribution Program

The book distribution program represents a cornerstone of ISKCON’s mission to share spiritual knowledge and the teachings of Srila Prabhupada with the broader community. The Dallas temple actively participates in this global initiative, which has made ISKCON one of the world’s largest publishers of Vedic literature. The program focuses particularly on distributing complete sets of Srila Prabhupada’s Srimad-Bhagavatam, considered one of the most important texts in the Vedic tradition.

The temple’s Sunday feast provides an ideal venue for book distribution activities, as practically everyone attending these gatherings shows readiness to purchase complete sets of Srila Prabhupada’s books. This enthusiasm reflects the community’s appreciation for the depth and wisdom contained in these ancient texts, as well as their trust in Prabhupada’s scholarly translations and commentary. The book distribution seminars held at the Dallas temple demonstrate the community’s commitment to training effective distributors who can share these teachings with sincerity and knowledge.

The success of the book distribution program stems from the understanding that spiritual texts contain timeless wisdom relevant to contemporary life challenges. The volunteers who participate in this program see themselves as sharing practical knowledge for spiritual development rather than simply selling books. This approach has enabled ISKCON to distribute millions of books worldwide, making ancient Vedic wisdom accessible to modern readers across cultural and linguistic boundaries.

The ISKCON Dallas Temple and its associated programs represent a remarkable achievement in creating a thriving spiritual community that serves both its members and the broader Dallas-Fort Worth region. Through the sacred presence of Sri Sri Radha Kalachandji, the community has maintained an authentic connection to ancient Vedic traditions while adapting creatively to American cultural contexts. The temple’s multifaceted approach—encompassing spiritual practice, education, fine dining, humanitarian service, and knowledge distribution—demonstrates how traditional religious communities can address contemporary needs while preserving their essential spiritual character.

The success of initiatives like TKG Academy, Kalachandji’s restaurant, Food For Life, and the book distribution program illustrates the practical benefits of applying spiritual principles to worldly activities. Each program reflects the ISKCON philosophy that spiritual consciousness can be cultivated through dedicated service, whether in education, food preparation, charitable giving, or sharing knowledge. As the community continues to grow and evolve, it stands as an inspiring example of how traditional spiritual practices can flourish in modern settings while contributing meaningfully to the broader society.

The legacy established over five decades in Dallas continues to expand, offering spiritual seekers, students, diners, and community members various pathways to experience the richness of Krishna consciousness. Through maintaining high standards in all their endeavors while remaining welcoming to people from all backgrounds, the ISKCON Dallas community has created a lasting institution that honors both its spiritual heritage and its commitment to service in the heart of Texas.

Source: https://www.dandavats.com/?p=115818

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13565820666?profile=RESIZE_584x**Festival of India: A Traveling Celebration of Culture, Devotion, and Joy**

The Festival of India, also known as Harinam Festivals Inc., is a vibrant traveling cultural celebration that has brought the spiritual essence of Vedic India to cities across North America since 1979. Organized with heartfelt devotion, this festival transforms public spaces—parks, city centers, university campuses—into dynamic and immersive experiences that awaken the senses and uplift the soul.

A Journey Through Vedic Culture

At the heart of the Festival of India is a mission to share the timeless beauty and wisdom of Vedic tradition. The festival features over a hundred museum-quality exhibits exploring profound themes like reincarnation, vegetarianism, yoga, karma, and the spiritual nature of the self. Through captivating artwork, sculptures, and displays, attendees are offered an opportunity to engage with spiritual knowledge that has stood the test of time.

Engaging Performances and Activities

The festival stage is alive with color and sound, offering captivating performances by world-class musicians, dancers, and drama troupes. Visitors can witness traditional Indian dances, hear the soul-stirring sounds of Kirtan and Bhajans, and experience stories from the Ramayana and Mahabharata brought to life through engaging theatrical productions. These performances are both entertaining and enlightening—deeply spiritual, yet accessible to all.

A Mobile Cultural Extravaganza

The entire festival is transported in a 48-foot tractor-trailer, making it one of the most unique mobile cultural shows in the world. This mobility allows Festival of India to reach diverse communities across North America—bringing spiritual celebration and joy wherever it goes. Whether it’s a bustling college campus or a large urban parade, the festival delivers an unforgettable experience rooted in ancient wisdom and joyous expression.

Community Support and Impact

The festival thrives thanks to the generous support of volunteers, contributors, and local organizations who believe in its mission. University campuses, local governments, and spiritual communities have all welcomed the Festival of India with open arms. Over the decades, millions have attended, leaving with new perspectives, spiritual insights, and often a deep sense of peace and inspiration.

Inspired by Srila Prabhupada’s Vision

The Festival of India continues the vision of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness. It offers a beautiful platform to present the values of the Bhakti tradition in a contemporary context—making deep spiritual truths accessible through art, music, education, and community.

Join the 2025 Festival of India Tour!

Do you like to travel with enthusiastic devotees?

Would you like to help set up and participate in 15 or more Ratha-Yatras and festivals presenting Krishna consciousness on major university campuses in the Fall this year?

If so, Festival Of India may be what you’re looking for.

You can develop skills and bring out your full potential. Festival Of India is looking for enthusiastic devotees for the 2025 tour. Opportunities include:

* Learning to drive trucks and trailers (Sponsored Tuition for Truck Driving Course available)
* Setting up and operating professional sound systems
* Installing tents and exhibits that help distribute Srila Prabhupada’s books
* Participating in some of the best kirtans in every city the festival visits
* Developing personal growth through teamwork and spiritual service
* Being a part of the biggest Ratha-yatras in North America—Toronto, Los Angeles, Vancouver, and 5th Avenue in New York City

Festival Of India needs men for the upcoming tour. Review the schedule and contact us with the dates and cities you want to be on the road with the FOI crew. Training takes time, and priority will be given to devotees who can commit to the full tour. There’s room for just 15 men—apply now and be all you can be!

Become part of a first-class team of devotees dedicated to serving Srila Prabhupada and the Sankirtan Movement, doing festivals across North America.

**Request an application today from:**
madhuhadasa@gmail.com
Madhuha dasa: 336-558-7340

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13565819899?profile=RESIZE_584xBy Atma Tattva Das

Krishna Premarupa Dasa’s path into Krishna Consciousness began in a modest Zurich second-hand bookshop, where a young man steeped in Roman Catholic traditions discovered a slim Bhagavad-gita. “I thought, this is like a Bible, but it’s a Hindu Bible,” he remembers, running his finger over the thin pages. That spark ignited a lifelong dedication, leading to his appointment as GBC Zonal Secretary for Germany, Austria, Switzerland, and Liechtenstein.

From Catholic Roots to Spiritual Seeker

Born in February 1977, Krishna Premarupa attended Mass and Sunday school, yet longed for a direct encounter with the Divine. “People usually try to find happiness outside, but through meditation, you actually find happiness within,” he said. His first taste of Eastern practice was Buddhism. He noted, “I liked that you could sit down, close your eyes, meditate, and find happiness inside.” But its denial of an eternal self left him seeking a more personal God.

That search ended when he stumbled upon Srila Prabhupada’s books, Life Comes from Life, Second Chance, and the Bhagavad-gita As It Is. Their clarity and authority struck him. “What really moved me was the way Prabhupada spoke. It all made perfect sense,” he explained. Within months, he joined the Zurich temple’s ashram. He received his first initiation from Bhakti Svarupa Damodara Swami in Imphal, Manipur, in December 2002 and his second initiation back home in 2004.

Read more: https://iskconnews.org/new-gbc-leader-charts-bold-vision-for-german-speaking-yatra/

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13565815879?profile=RESIZE_584xBy Yudhisthira Dasa

DUALITIES

In this world full of dualities, light and darkness are part of daily life. To create context for this article, let’s travel beyond the light and dark of the physical world, but existentially embrace this metaphor of the light and dark web for staying in the “light” spiritually. For more context, when we refer to being in the “light” as a goal, we are not referring to the impersonal brahmajyoti, but rather the perfection of achieving Krishna bhakti by opening our hearts to reconnect to our eternal unconditional love for the Supreme Personality of Godhead, the Supreme Individual. In other words, our tradition clearly states that we will never be fully satisfied by immersing ourselves at a great distance from the One Divine Supreme Person, where we reside in the “glow” of His presence; rather, through a relationship with Him as a Person upon whom universes rest. The analogy Srila Prabhupada offered compares the Person God to the sun planet, and the effulgence of God as the sun rays or impersonal aspect of the Supreme Person.

THE BROKEN ANGEL

Here’s a vivid example of the choices we have to attach metaphysical or spiritual meaning to life’s experiences. A few years ago, I was at a neighborhood garage sale and saw a concrete form of a child-angel bending over with head in hands. One of its stone wings was partially broken off. To me, this angel looked sad and in despair. We are all sad at various times and for various reasons. I created the story that this angel was crying not only from her injury, but first and foremost from the suffering of so many living entities in this material world. I related to this perceived sadness.  I purchased it and placed it in a prominent place in my office. Every day, I would share any sadness I felt with this child-angel (misery loves company, right?). However, over time, I felt like I was absorbing its despair in return. Fast forward to this year and a recent epiphany. Realizing that I no longer wanted to stay connected to this apparently “sad” angel statue, I moved it out of my office and shared this reflection with my wife. This is where it gets interesting.

My wife is one of those rare souls who (most of the time) wakes up with a big smile on her face! By nature, I am much more stoic. When I told her about deciding to move the “sad” child-angel out of my daily view and why, she was totally surprised! She had always viewed this child-angel from a completely different perspective. She saw the angel crying tears of love and devotion.  

This is what we mean by living in the “Light Web” instead of the dark one, which I was visiting daily in my mind. She saw the angel’s tears coming from love and devotion for Radha and Krishna. I saw tears of suffering and sadness for the condition of this material world.

Read more: https://iskconnews.org/coming-of-age-26-enter-the-light-web-not-the-dark-one/

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From Back to Godhead

By Vamsi Vihari Dasa

Though illness may restrict or halt our normal spiritual activities, it can provide spiritual benefits we might not otherwise gain.

After seven days of sickness, malarial fever had broken me down to the bones, and loss of appetite and hallucinations added miseries. I struggled to practice my daily chanting of Hare Krishna. But in those seven days I gained in ways that would not have been possible had I not been sick.

We have to accept the truth that we will inevitably fall sick. Lord Krishna explains in Bhagavad-gita (8.15) that suffering is in the nature of this world. So whoever we may be, we can’t be too optimistic about living a disease-free life. But the process of Krishna consciousness can help us avoid emotional breakdown while we are sick, provided we keep our attitude right. 

Besides the physical distress, we dislike sickness because it puts us off our routine life. Our lives tend to center on a particular activity, like a business or a service, and any hindrance to that is perceived as a threat to our sustenance.

My illness threatened my spiritual life, so when I fell sick I asked myself, “Why do we assume that only good health is favorable to serving Krishna? Can we not serve when sickness forces us to be less active?”

Sickness need not be nondevotional; it can be highly spiritual. Devotional service is described as apratihata, or uninterrupted in any circumstance. In other words, no material situation is powerful enough to obstruct devotional service. Though our bodies and their sicknesses are material, devotional service is transcendental to them. Sickness might inactivate our body, but by choosing the proper attitude we can act on the platform of soul.

We have examples. The Gaudiya Vaishnava Saint Srila Haridasa Thakura chanted many holy names of Krishna daily even as old age was stealing his strength. And even on his deathbed, Srila Prabhupada continued his devotional service of translating the Srimad-Bhagavatam. [See the sidebar“Srila Prabhupada’s Example.”]

Seeing Krishna’s Purpose

If we can understand why Krishna is putting us in this predicament, the bitterness of sickness can reduce or even turn into sweetness. We have to be convinced that Krishna is our best friend (Gita 5.29) and does not send us unnecessary suffering. Since time immemorial we have loaded our existence with a boundless burden of sinful activities. That burden is a barrier in our journey toward Krishna (Gita 7.28). To bring us back to Godhead, Krishna needs to purify our existence sometimes by giving good health and allowing us to perform various devotional services, and sometimes by giving us sickness and suffering. Just as fire purifies gold, the fire of suffering purifies us of sinful reactions. Sickness also teaches us important lessons not only critical for our internal growth but difficult to learn otherwise.

One of my devotee friends shared his realization that Krishna takes the risk of being blamed: “Oh! I am trying to serve You, Krishna, and You are giving me problems. What kind of God are You?” 

But as a true well-wisher, Krishna is concerned not about being blamed but about ending our material existence as soon as possible. of course, during difficulties He also provides the strength we need to endure. 
Like a doctor intent on healing a patient, Krishna works hard to purify us. Accepting His ways without complaint and blame encourages Him to continue His treatment, whereas an uncooperative attitude may encourage Him to stop. Therefore, we should be grateful that Krishna is spending so much of His energy for our benefit. 
Learning Humility 
Sickness humbles us. We may normally be very active, but sick-ness puts a break on our activity. We may be proud of our abilities and strengths, but sickness reveals our total dependence on Krishna for these. 
Sickness can reveal the true level of our spiritual connection by show-ing whether our foundation is shallow or deep – that is, based on a genuine desire to practice Krishna consciousness in any circumstance. If we are open, we may find the revelation humbling, which in spiritual life is helpful. So, illness can be a turning point in our life. We may understand that we have forced Krishna to put us into this predicament to take us out of the illusion that life in the material world is “the good life.” 
During sickness, our reduced activity and daily spiritual practices and our increased dependence on others may humble us in front of friends and peers, hurting our false ego. But, for Krishna, our purification and reconnection with Him take priority over protecting our false ego. 
Years ago I read the poem “Reduced,” by Satsvarupa Dasa Goswami: 
My list of Things to Do falls to the side. 
All I do is rest. 
Yet one cry to Krishna is worth a hundred days of marching in pride. 
Sickness can become a golden opportunity for us to realize our smallness and helplessness and take shelter of Krishna, 
Developing Relationships 
Good health may give us a feeling that we are independent and don’t need others’ help. That attitude is unhealthy for spiritual life. To cure it, Krishna mercifully takes away our health, and we are forced to accept our dependency on others for such basic activities as eating, cleaning our body, taking medicine, and moving around. 
I used to have the attitude that if I am not taking service from others, then others should not expect service from me. Sickness breaks this solid rock of impersonalism and selfishness. Taking care of others is an essential element of Vaishnava behavior. It leads to gratitude and helps us develop good relationships. Taking service from others humbles us and inspires us to serve them in return. We realize the futility of our own strengths, and we realize our need for others in maintaining even our material life, what to speak of our spiritual life. 
Sometimes our hectic daily routine doesn’t allow us to come close to people at work or in our personal life. But sickness provides an opportunity to understand our need for people and their prayers. When we are sick, devotees, especially, open their hearts and pray for our welfare. 
Sickness can bring devotees closer to each other. When someone is sick and most in need of our service, that is a good time to show him or her our love. For five years I was fortunate to serve sick devotees in our temple. I witnessed many friendships beginning and flourishing during that time. 
When we please others, especially devotees of Krishna, Krishna bestows His unlimited mercy. He always wants to serve His devotees, and when He sees that we are helping Him do so, He becomes obliged to us. 
Sickness can also contribute to relationships by helping us develop empathy. As the saying goes, “A barren woman can’t understand the pain of child birth.” Our own sickness can help us feel the suffering of others when they are sick and can inspire us to offer them service in friendship. 
Turning Knowledge into Realization 
In an incident from the Mahabharata, someone asked Yudhisthira, the king of Hastinapura, to tell the most amazing thing in this world. 
“Every moment we see that others are dying,” he replied, “but we think we will never die.” 
We are no exception to the inevitability of death, though we may tend to forget it time and again. When things are going well, old age and death seem irrelevant or far away from us. 
Sickness, especially chronic, bursts the illusory bubble that things will go smoothly forever. Pariksit Maharaja, the last heir of the Pandu dynasty, learned that he would die in seven days. Someday we may be informed, “You have only four months left” or “Now you have to live with this disease.” 
Disease reveals our attachments. Are we happy that Krishna is purifying us? or we are disturbed that we will lose our body and things related to it? One day we’ll have to leave everything behind. Sickness gives a glimpse of the inevitable and provides an opportunity to prepare. The Sri Vaishnava King Kulasekhara wrote, “My Lord Krishna, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?” 
Each one of us should aspire for such Krishna consciousness and liberation from bodily consciousness.
Feel Krishna’s Love 
Lord Krishna explains in the Bhagavad-Gita (7.16) that distress helps one take shelter of Him. A devotee of Krishna doesn’t wait to become sick to take shelter of Krishna, but when he becomes sick he tries to see Krishna’ s mercy in the whole affair. 
Rather than focusing on our dwindling body, if we somehow become spiritually aware we may feel Krishna’ s presence and love in difficult times. Hare Krishna devotees do that by chanting a fixed number of Krishna’ s names every day, even in illness if possible. By practicing such spiritual activities, we realize that Krishna is our mother, father, and best friend. 
We have to remember that if Krishna is allowing something to happen to us, it must be good. I have met devotees who feel that the best time of their Krishna conscious lives was when they were going through some difficulty. Not finding any other shelter, they intensely took Krishna’ s shelter and felt His presence more evidently than at any other time. That’s why Kunti Devi, the glorious mother of the Pandavas, prayed to Krishna for more and more calamities. “Because,” she reasoned, “calamities inspire me to see Your lotus face, which means I’ll no longer see the face of repeated birth and death.” We need not imitate Kunti Devi by asking for more hardship, however; our destined calamities should be enough for us to turn to Krishna, 
Taking Care of the Body 
Because our body is an instrument with which to perform devotional service, taking care of it is not a material activity. Anything used in the service of the Lord is spiritualized. Besides, our body is God’s property, and that’s another reason we should take care of it. 
The Caitanya-Caritamrta relates an instructive incident in this regard. Sanatana Goswami once had pusoozing boils all over his body. Ignoring them, Lord Caitanya embraced Sanatana. Disgusted, Sanatana decided to commit suicide by throwing himself under the wheels of Lord Jagannatha’s chariot during the Rathayatra festival. When Lord Caitanya came to know of Sanatana’s intentions, He rebuked Sanatana: “Your body belongs to Me. And one who destroys someone else’s property is considered a thief.” 
Therefore, we should not think that unless we do something physically we cannot contribute to the society of devotees. Sickness is inevitable for everyone, sooner or later. During sickness we can keep our spirits high and be grateful. By doing this we can set an example for others by turning our sickness into a sweet blessing. What could be a better service than inspiring others in spiritual life? 
If we regain our health, we need not imitate Kunti Devi and invite sickness again, but neither should we regret our period of sickness, complain about it, or blame Krishna, We can start appreciating spiritual things we might otherwise have taken cheaply. That attitude will open for us the doors of the spiritual world, where there is no birth, death, old age, or disease.
Vamsi Vihari Dasa is the assistant editor of Bhagavad-darshan, the Hindi edition of BTG. 

 

Source: http://www.dandavats.com/?p=14499

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An Indian Union Minister of State recently triggered a furor by stating that evolution is unproven scientifically and shouldn’t be taught in schools.
 
Before examining the tenability of this statement, we need to understand what is implied by the word evolution. It refers to different things in different contexts.
 
In today’s public discourse, evolution is used in three broad senses:
1. Adaptation of species
2. Emergence of new species
3. All-explaining naturalistic ideology
 
Adaptation of species: Evolution can refer to the variation that happens within species as they adapt to their environment by developing certain features. For example, flora and fauna in deserts develop mechanisms to store water. Such adaptation is a well-documented phenomenon that doesn’t need to be doubted or disputed. Nature has endowed living beings with the capacity to adapt to their environment – in that sense, living beings do evolve. Almost all the hard evidence provided by science textbooks for evolution is for such biological adaptation, which can be termed as micro-evolution.
 
Emergence of new species: Evolution also refers to the mechanism by which one species changes into another – a phenomenon that can be termed macro-evolution. Whereas micro-evolution connotes a mechanism for the survival of the fittest, macro-evolution connotes a mechanism for the arrival of the fittest, or, in general, for the emergence of any entirely new species. The notion that incremental variation within a species can lead to the formation of another species – that such gradual change explains the origin of all species – is a gigantic leap in speculative inference that begs for evidence. This change is believed to happen so gradually that it can’t be observed, so proponents of macro-evolution turn to the fossil record as evidence. However, the fossil record doesn’t provide much help, as is admitted by prominent evolutionists themselves.
 
· “The curious thing is that there is a consistency about the fossil gaps; the fossils are missing in all the important places.” – Francis Hitching, The Neck of the Giraffe or Where Darwin Went Wrong
 
· “Paleontologists have paid an enormous price for Darwin’s argument. We fancy ourselves as the only true students of life’s history, yet to preserve our favored account of evolution by natural selection we view our data as so bad that we almost never see the very process we profess to study.” – Stephen J Gould, The Panda’s Thumb
 
Of course, being evolutionists by belief, they don’t let the paucity of evidence challenge their belief – instead, they come up with new theories. Whether those new theories actually address the problem remains debatable.
 
Nonetheless, evolution has many aggressive proponents who try to shut down any debate by labelling evolution’s critics as anti-scientific fanatics who want to take the world back to the Stone Age.
 
Embarrassingly for such evolutionists, many of those who question evolution are credentialed scientists. And not just a handful, but several hundreds, as is evident from the list at dissentfromdarwin.org. It has over 800 scientists, with the number continuously increasing.
 
As a society, we value freedom of expression. So, shouldn’t we value the freedom of expression of those scientists who question evolution’s scientific tenability?
 
All-explaining naturalistic ideology: Beyond macro-evolution, evolution is often used to refer to something much bigger: philosophical naturalism. Herein, evolution becomes like a magic wand that explains everything existing in nature: the emergence of human beings to the emergence of all pre-human species and even the emergence of consciousness. Evolution expands to go beyond biological evolution to chemical evolution that claims insentient chemicals gave rise to conscious life.
 
However, evolution of consciousness is an intractable problem. The 125th anniversary issue of Sciencelisted 125 questions for which science had no answer. The second question was about the origin of consciousness. (The first pertained to the origin of the universe.) That question about consciousness remains unanswered even today, despite much high-sounding evolutionary psychobabble broadcast in the media.
 
· Nobel Prize winning neurophysiologist Sir John Eccles observed: “If you look at most modern texts on evolution you find nothing about mind and consciousness. They assume it just comes automatically with the development of the brain. But that’s not the answer. (International Herald Tribune, 31 March 1981)
 
· Physicist Nick Herbert underscores in his book Quantum Reality: Beyond the New Physics: “Science’s biggest mystery is the nature of consciousness. It is not that we possess bad or imperfect theories of human awareness; we simply have no such theories at all. About all we know about consciousness is that it has something to do with the head, rather than the foot.”
 
In fact, when evolution becomes an all-explaining truth-claim, it no longer remains a science, but becomes an ideology. Philosopher of science Wolfgang Smith points out, “Darwinism, in whatever form, is not in fact a scientific theory, but a pseudo-metaphysical hypothesis decked out in scientific garb. In reality, the theory derives its support not from empirical data or logical deductions of a scientific kind but from the circumstance that it happens to be the only doctrine of biological origins that can be conceived with the constricted worldview to which a majority of scientists no doubt subscribe.” The doctrine Smith refers to is philosophical naturalism, which holds that everything in existence can be explained solely through natural mechanisms.
 
From what science explains to what explains science
 
Science presumes the existence of some natural order which it tries to understand. But it can’t explain the rationale for the existence of this natural order. Consider, for example, the scientific theory that fruits fall because of the force of gravity. But why does gravity exist in the first place? Even if it is attributed to some further scientific construct, such as the curvature of space-time, that only takes the question one step back: Why does space-time have such features? Ultimately, science requires the pre-existence of some natural order. Pertinently, physicist Paul Davies points out, “Science can proceed only if the scientist adopts an essentially theological worldview … even the most atheistic scientist accepts as an act of faith the existence of a law-like order in nature that is at least in part comprehensible to us.”
 
To better appreciate the implications of this founding presumption of science, we need to recognize that what science explains is different from what explains science. “What science explains” refers to the explanations in terms of natural laws or natural mechanisms, such as gravity, that science comes up with on observing the natural world. In contrast, “what explains science” raises the question why nature works according to the laws that science uncovers.
 
Let’s compare science with eyes. We may look with our eyes and explain what we see. But explaining what we see doesn’t explain why there exists something worth seeing and explaining. Similarly, explaining the mechanisms operating in nature doesn’t explain why nature has any mechanism at all. Actually, what science does is describe how nature operates; it doesn’t explain why nature operates that way. If Ajay hits Vijay, describing how Ajay’s fit smashed Vijay’s jaw doesn’t explain why Ajay did what he did. German philosopher Ludwig Wittgenstein puts it succinctly: “The great delusion of modernity is that the laws of nature explain the universe for us. The laws of nature describe the universe, they describe the regularities. But they explain nothing.”
 
That’s why the truth-claim that evolution is a grand non-theistic alternative for explaining everything goes beyond the range of valid science. It becomes scientism, the ideological imperialism of science extended into all domains of knowledge.
 
Allowing such scientism to be taught in schools is a disservice to science because it gives a misleading picture of reality. People who use science to search for the deepest answers, for answers to question about the meaning and purpose of life, will find science falling short of their expectations. This is no fault of science, for no field of knowledge can be expected to answer questions outside that field. But when education sets up the expectation that science has the answer to all questions, the ensuing frustration only alienates people from science.
 
Nobel Laureate Sir Peter Medawar, despite being an atheist himself, cautions scientists in his book Advice to a Young Scientist: “There is no quicker way for a scientist to bring discredit upon himself and upon his profession than roundly to declare – particularly when no declaration of any kind is called for – that science knows, or soon will know, the answers to all questions worth asking, and that questions which do not admit a scientific answer are in some way non-questions or ‘pseudo-questions’ that only simpletons ask and only the gullible profess to be able to answer.”
 
Summary
 
Thus, by recognizing the multiple connotations of the word evolution, we can address the question of teaching evolution in an appropriately sophisticated, multi-faceted way.
 
· Evolution as adaptation of species can be taught.
 
· Evolution as a mechanism for the emergence of new species, indeed all species, is debatable. This debate exists for real in the scientific world, and its existence needs to be acknowledged in educational curricula.
 
· Evolution as an all-explaining ideology – where it becomes a convenient tool of atheists to arrogate the prestige of science to themselves and to brand anyone who opposes atheism as unscientific or even anti-scientific – is a misrepresentation of reality and a misappropriation of science. It needs to be strongly contested and corrected.
 
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 Mamgachhi

At “Sri Modrumadvipa” Island of Sri Navadvipa Dhama
Sri Vrindavan Das Thakura’s Birthplace & Ancestral Home of Srivasa Pandita

Sri Vrindavan Das Thakura’s mother’s name was Sri Narayani Devi. She was the daughter of Srivasa Thakura’s brother. Narayani devi was only a 4 year old girl when Lord Caitanya Mahaprabhu revealed His divinity in the house of Srivasa, showing His true self to the assembled devotees there. In the Sri Caitanya Bhagavata it is written: “The golden moon, Sri Gauranga, revealed Himself as the soul of all souls. At that time He ordered Narayani to chant the name of Krishna. Although she was only 4 years old, she became mad with love of Supreme Lord. And crying, “O Krishna!” she swooned in ecstasy. As she laid on the ground in a trance of bliss, her eyes filled with tears, overwhelmed with divine love.”

Narayani Devi’s son was Vrindavana Das Thakura. In the Caitanya Bhagavata, it is written of how Narayani was the object of Sri Caitanya Mahaprabhu’s affection: “As a result of her great piety, Narayani would get whatever remnants the Lord might leave after eating. Although she was only an unschooled little girl, the Lord would favour Srivasa Thakur’s niece by giving her the leftovers of food touched by His holy lips.” Indeed it was by the mercy of the Lord Caitanya that Vrindavan das Thakura took birth in the womb of Narayani. Sri Gauranga and Sri Nityananda were the very life and soul of Vrindavana das Thakura.

 Transcendental Sisters Re-appear

Gaura Ganodesa Dipika describes that Narayani was previously Kilimbika, the younger sister of Lord Sri Krishna’s nursemaid Ambika. It is also explained that Ambika became Malini Devi, the wife of Srivasa Pandita. Therefore, Ambika and Kilimbika reappeared in Gauranga Mahaprabhu’s pastimes as Malini Devi and Narayani Devi, in their same roles as maidservants.

Narayani Devi Favoured by Lord Caitanya Mahaprabhu

Narayani Devi was just 4 years old when Gauranga Mahaprabhu bestowed Krishna-prema upon her. She was staying with Srivasa Pandita and Malini Devi at Srivasa Angan. One day Sri Caitanya Mahaprabhu suddenly appeared there in the mood of the Supreme Lord shouting, “I am Him! I am Him!” He burst into Srivasa Pandita’s temple room and revealed Himself as the Supreme Personality of Godhead to the shaken and thunderstruck Srivasa Pandita. Mahaprabhu then called for everyone in Srivasa Pandita household, including Narayani. After assuring everyone there was nothing to fear from Chand Kazi’s soldiers, Gauranga Mahaprabhu divulged His plans to defeat the Kazi and his ban on Harinam Sankirtan. First, as the Supersoul, He would change the Kazi’s heart. Then, if necessary, He would defeat all the Kazi’s priests to establish supremacy of chanting the Holy Name: Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare. And to prove that supremacy, He would make all people and animals chant Hare Krishna in sublime ecstasy. Seeing Narayani, Gaurahari then said, “Narayani! Chant Krishna’s name and cry in ecstasy.” At this, little Narayani became agitated with spiritual emotions and cried out, “O Krishna,” while rolling around, absorbed in Krishna-prema.

Gaurahari always gave Narayani special attention whenever He saw her, and personally gave her betel nut remnants from His mouth. Sometime after Mahaprabhu left Mayapur, Narayani married and moved to another village. She was pregnant when her husband suddenly died and this is when Malini Devi, wife of Srivasa Pandita brought her to Mamgachhi to live.

Sri Vrindavan Das Thakura – The Literary Incarnation for Mahaprabhu’s Pastimes

Sri Vrindavan Das Thakura is an incarnation of Krishna Dvaipayana Vyasa. Vedavyasa wrote the Vedas. He then wrote Srimad-Bhagavatam, the mature fruit of the Vedas that describes Lord Krishna’s pastimes. Then, as Vrindavan Das Thakura, Vyasdeva wrote Sri Caitanya Bhagavata (previously known as Caitanya Mangala). Sri Caitanya Bhagavata describes Krishna’s pastimes as Gaurahari in Navadvipa. This most enchanting rendition of Gauranga Mahaprabhu’s pastimes gives the conclusion of Srimad-Bhagavatam – Bhakti, the devotional service to Lord Sri Krishna. Srila Bhaktisiddhanta Sarasvati Thakura wrote in his commentary to Caitanya Bhagavata, “At the ancestral home of Malini Devi, Vrindavan Das played as a small boy growing up. There he was nourished and cared for just like a valuable gem.”

Vrindavan Das Thakura took initiation from Lord Nityananda at 16 years of age and went travelling and preaching with Him. When they were in Denur, in the district of Burdwan, Lord Nityananda told him to stay and preach there and so he never personally saw Lord Caitanya. He went to the first Gaura-Purnima festival at Kheturi-grama, accompanying Sri Jahnava Devi, the eternal consort of Lord Nityananda. As Srila Vyasadeva told Sri Krishna’s pastimes in Bhagavatam and other Puranas, Srila Vrindavan Das Thakura described Caitanya lila in Caitanya Bhagavata.

Srila Krishnadasa Kaviraja Gosvami shows his supreme homage and gratitude by honoring Vrindavana Dasa Thakura with the appellation “Vyasa” in the Sri Caitanya-Caritamrta Antya 20.82:

nityānanda-kṛpā-pātra — vṛndāvana-dāsa
caitanya-līlāya teṅho hayena ‘ādi-vyāsa’

“Vrindavana dasa Thakura is Lord Nityananda’s favourite devotee, and therefore he is the original Vyasadeva in describing the pastimes of Sri Caitanya Mahaprabhu.”

The humble heart of Krishnadasa Kaviraja pours out more praises for Vrindavan Das Thakura: “Hearing Caitanya Bhagavata destroys all misfortune. By reading Caitanya Bhagavata one will understand the glories of Lord Caitanya and Lord Nityananda. And he will attain the highest perfection of knowledge-pure love of Krishna. Since such a wonderful book could not be written by a human being, it seems that Sri Caitanya Mahaprabhu Himself has spoken it through the mouth of Srila Vrindavana Das Thakura. I offer millions of respectful obeisances to the lotus feet of Vrindavana Dasa Thakura. By compiling such a valuable book he has delivered everyone from the cycle of birth and death.” (Sri Caitanya-Caritamrta Adi 8.33-42). Sri Vrindavan Das Thakura’s samadhi is in the 64 Samadhis area of Sri Vrindavana Dhama.

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Main entrance to Sri Vrindavan Das Thakura’s birthplace at Mamgachhi. This place is the ancestral home of Malini Devi, the wife of Srivasa Pandita. Mamgachhi is in “Sri Modruma Dvipa” island, which is one of the nine island of Sri Navadvipa Dhama

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Temple at the Birthplace of Sri Vrindavan Das Thakura

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Deities at Sri Vrindavan Das Thakura’s Birthplace. Sri Vrindavan Das Thakura lived as a celibate and worshipped his beloved deities.

On left-side are Sri Sri Nitai-Gauranga. They are the original deities worshiped by Sri Vrindavan Das Thakura. On right-side are Sri Sri Radha Krishna installed by Srila Bhaktisiddhanta Sarasvati Thakura Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura also installed the deity of Sri Vrindavan Das Thakura (white in colour).


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 Deities at Sri Vrindavan Das Thakura’s Birthplace

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 Transcendentalists discussing pastimes of Sri Vrindavan Das Thakura at his birthplace during annual Navadvipa Mandala Parikrama 
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Nace Re Nace Re Nitai Gaur Guna Maniya

Sri Vrindavan Das Thakur has written this Vaishnava song “Nace Re Nace Re Nitai Gaur Guna Maniya”. In this song, Vrindavan Das Thakur describes the beauty of Lord Caitanya and Lord Nityananda, while they are dancing!

 (1)

Nace re nace re nitai gaur guna maniya

Nace re nace re nitai gaur guna maniya

(nace re nace re nitai gaur dvija maniya)

bame priya gadadhara, srivasa advaita bara,

parisada taragana jinya

 (2)

baje khola karatala, madhura sangita bhala,

gagana bhorilo haridhvaniya

 (3)

candana carcita gay, phagu bindu bindu tay,

vanamala dole bhalo boliya

 (4)

gale subhra upavita, rupa koti kama jita,

carane nupura ranaraniya

 (5)

dui bhai naci jay, sahacara gana gay,

gadadhara ange pore dhuliya

 (6)

puruba rabhasa lila, ebe pahu prakasila,

sei brindaban ei nadiya

 (7)

bihare gangatire, sei dhira samire,

vrndavana dasa kohe janiya

(1) Nitai and Gaura gunamani are dancing and dancing, with beloved Gadadhara on Their left, and Srivasa and Advaita [on the right] while Their associates defeat the stars [that surround the Gaura-moon].

(2) The mridangas and karatalas are played and sweet songs are sung. The sky is filled with the chanting of harinama.

(3) His body is anointed with sandal paste and drops of Holi juice, and a forest flower garland dangles nicely across His chest.

(4) A white brahmin thread hangs across His neck, His form defeats millions of Cupids and ankle bells jingle on His feet.

(5) The two brothers are dancing and Their associates sing while Gadadhara’s body is pelted with powder.

(6) Now the Lord re-manifests His previous joyful Vrindaban pastimes in this Nadiya.

(7) Now He enjoys on the bank of the Ganga just like in Vrindavan’s Dhira samira kunja. Vrindavana Das tells you, for he knows it.
 

Directions to reach Mamgachhi:

#1) Birthplace of Sri Vrindavan Das Thakura at Mamgachhi in Sri Modrumadvipa island, is one of the main stopover during Navadvipa Mandala Parikrama which is organized every year about 10 days before Guara-Purnima Festival at Sridham Mayapur. One can visit Mamgachhi by attending this Parikrama. 

#2) Sri Vrindavan Das Thakura birthplace can also be visited by taking a rickshaw from Navadvipa ghat. It will take about 45mins to reach this place. Packaged tours can also be arranged by contacting Mayapur Tourism office.
 

Nearby places to visit at Mamgachhi:

#1) Sri Vasudeva Dutta’s house: This is 50 meters away from Sri Vrindavan Das Thakura’s birthplace. Vasudeva Datta was a very liberal Vaisnava who would spent all his money for the worship of his beloved deity – Sri Madana Gopala, without any consideration of future expenses in spite of the difficulties for his family. Lord Caitanya Mahaprabhu has such affection for Vasudeva Datta, that He vowed on three separate occasions that He belonged to Vasudeva Datta. He would say, “I am only Vasudeva Datta’s man. My body is meant only to please Vasudeva Datta and he can sell me anywhere.”

#2) Madana-Gopala Temple & House of Sri Sarangapani: This is 100 meters from Sri Vrindavan Das Thakura’s birthplace. Beautiful deities of Sri Sri Radha Madana-Gopala worshipped by Vasudeva Datta and Sri Sri Radha-Gopinatha worshipped by Sri Saranga Deva.

#3) Siddha-Bakul tree: In the courtyard of Sri Sarangapani’s house there is a neem-tree also known as Siddha-Bakul. This tree was totally dried up but only until when Lord Sri Caitanya Mahaprabhu embraced this tree. The tree came back to life by Lord Gauranga Mahaprabhu’s embrace. Lord Caitanya used to come here regularly along with His associates to perform Harinam Sankirtana.
 

Useful resources:

Sri Madana-Gopala Temple at Mamgachhi: http://www.dandavats.com/?p=14116

  Nace Re Nace Re Nitai Gaur Guna Maniya Bhajan: https://soundcloud.com/ruchikaharekrishna/nache-re-nache-re-nitai-gaura-dvija-mania

Sri Navadvipa Mandala Parikrama: http://www.dandavats.com/?p=14426

 Mayapur TV: http://Mayapur.tv   /  Vrindavana TV: https://Vrindavan.tv/

 Holy Pilgrimages:  www.Holy-Pilgrimages.com

Facebook: www.facebook.com/HolyPilgrimages

Holy Dham: www.HolyDham.com
  

One’s memory of Lord Krishna is revived by chanting the Hare Krishna maha-mantra. By this practice of chanting and hearing the sound vibration of the Supreme Lord, one’s ear, tongue and mind are engaged. This mystic meditation is very easy to practice, and it helps one attain the Supreme Lord.

Chant:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare |

Hare Rama Hare Rama Rama Rama Hare Hare ||

Source: http://www.dandavats.com/?p=95157

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A grand and vibrant celebration of the Sri Jagannatha Ratha Yatra took place in the heart of Rome, drawing hundreds of devotees and visitors to the iconic Piazza del Popolo. Organized by the International Society for Krishna Consciousness (ISKCON), the festival featured a majestic procession of the chariots carrying Lord Jagannatha, Lord Balabhadra, and Subhadra Devi, accompanied by traditional kirtans (devotional singing), dancing, and cultural performances. The event highlighted the richness of Indian spiritual heritage and its global resonance.

The celebration was further elevated by the gracious presence of Ambassador Vani Rao, who joined the festivities and addressed the gathering, acknowledging the significance of the Ratha Yatra as a symbol of unity, devotion, and cultural exchange. The well-attended event saw enthusiastic participation from the Indian diaspora, local residents, and tourists alike, reflecting the universal appeal of the festival and the growing awareness of Vedic traditions across Europe.

Source: https://www.dandavats.com/?p=115803

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13564540898?profile=RESIZE_584xIn the heart of New York City, where the International Society for Krishna Consciousness (ISKCON) was officially founded in July 1966, an inspiring spiritual resurgence is underway. The birthplace of the global Hare Krishna movement is undergoing a remarkable transformation—honoring its past while boldly shaping its future.

This sacred site carries the legacy of A.C. Bhaktivedanta Swami Srila Prabhupada, who arrived in New York City with nothing but a typewriter, a few books, and a dream to ignite a spiritual revolution. Braving snowstorms with holes in his shoes and no financial backing, Srila Prabhupada established his mission in the Bowery, a neighborhood then known as Skid Row. His unwavering devotion and resilience sparked a movement that now spans the globe.

Today, the ISKCON temple in Brooklyn stands as both a beacon of Prabhupada’s vision and a vibrant hub for spiritual seekers. With over 50 dedicated residents and countless volunteers, the temple continues to provide a sanctuary for those yearning for deeper spiritual connection in the bustling metropolis.

Over the past six years, the temple has grown exponentially, both in community engagement and infrastructure. Highlights include:

Integration with Brooklyn’s cultural landscape, hosting major events and receiving city officials including the mayor.

The annual Ratha Yatra parade, now the largest of its kind down Fifth Avenue.

Renovation of key temple areas, including the transformation of the once modest balcony into the inspiring Bhakti Loft, now a lively spiritual gathering space.

Opening of a new street-level café—once the shoe room—bringing sacred vibes directly to the sidewalk and making spirituality more accessible.

Jīv Jago Youth Initiative, a dynamic program empowering the next generation of leaders to chant, serve, and grow together in devotion.

The temple is also preparing for the next phase of its evolution. Plans are underway to enhance the building’s accessibility and utility with a new elevator, rooftop garden, and multifunctional event space. This rooftop sanctuary will not only accommodate community events such as weddings and spiritual gatherings, but also offer a peaceful retreat from the city’s fast pace.

Perhaps most exciting of all is the planned renovation of Shri Shri Radha-Govinda’s temple. Inspired by the architectural beauty of Jaipur’s historic temples, this upgrade will include a new pujari area, a wet room for sacred preparations, and a brand-new kitchen for Srimati Radharani’s service—creating an environment worthy of divine worship.

As the birthplace of ISKCON, New York City holds a unique place in the hearts of devotees worldwide. Through its ongoing transformation campaign, the temple aims to become the true flagship of the movement—a living homage to Srila Prabhupada’s mission.

To learn more or contribute to the transformation, visit www.iskconnyc.com.

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Source: https://www.dandavats.com/?p=115796

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13564540085?profile=RESIZE_584xIn late May 2025, Orlando’s Rosen Shingle Creek resort has been humming with devotional music and joyous celebration as thousands of Hare Krishna devotees convene for the 12th annual Sadhu Sanga Kirtan Retreat, organized by HH Indradyumna Swami. This year’s gathering is bigger than ever, easily eclipsing past editions. For context, the 2024 retreat in Texas drew over 3,100 devotees from 46 states and 14 countries, topping the 2023 record of 3,000 participants from 42 states and 14 nations. By mid-weekend in Orlando, reports suggest the crowd may approach four thousand, making it arguably the largest spiritual convention of its kind in U.S. history. The scene is breathtaking – a packed hall of chanting pilgrims and many joining online – as everyone raises their arms in ecstatic praise of the Holy Name.

Throughout the retreat, hearts are deeply engaged in kirtan – the congregational chanting of Krishna’s names – underscoring the event’s profound spiritual impact. Longtime kirtan leader Sacinandana Swami, who has MC’ed past Sadhu Sangas, famously described the gathering as a “buffet” of devotion. He noted that the “center of the retreat is chanting the Holy Name with so many like-minded devotees” – a force that draws the Lord’s presence and purifies every heart. Indeed, devotees report feeling an exceptional uplift: the mangala-āratī, japa-sessions and round-the-clock kirtans create a collective bliss. Even seasoned singers like Vaisesika Dasa are caught up in the revelry. As Sacinandana Swami explained, group chanting helps everyone “rise in consciousness” and encourages devotees to inspire one another on the spiritual path. In practice, you see this: friends and strangers alike cheer one another on, exchange spiritual insights between sessions, and form life-long bonds over fragrant prasadam meals.

World-Class Program Lineup and Kirtan Masters

The retreat’s stellar program brings together many of ISKCON’s most respected kirtanīs and spiritual leaders, whose participation has contributed to Sadhu Sanga’s stellar reputation. On the schedule are luminaries like Radhanath Swami, Sivarama Swami, Gaura Vani Dasa, Indradyumna Swami himself and many others. In 2023, for example, the 10th-anniversary Sadhu Sanga featured over 24 hours of joyful kīrtan, with appearances by Acyuta Gopi, Bada Haridās, Madhava, Mahatma, Mayuri Gandharvika, Mukunda Dāttā, Sri Prahlada, Vaisesika Dāsa and more. Each morning begins with Sanskrit chanting and Srimad-Bhāgavatam classes by senior sannyāsīs (in 2023 Radhanath Swami, Jayapataka Swami and Girirāja Swami taught). This mix of dynamic chanting sessions and inspiring kīrtan-discourses keeps the momentum high. The audience is enraptured as each kirtan party takes the stage – here Acyuta Gopi’s soulful singing and mridanga beat stir the crowd, there Indradyumna Swami offers blessings and stories during his session. Attendees frequently comment on the quality of these programs, noting that the singers are in top form and the classes blend humor with deep philosophy. It all reinforces the theme that Sadhu Sanga is a samālambana – supporting and uplifting everyone who comes.

Art and Culture: Lila Kirtan and Dramatic Program Elements

Beyond kirtan and lectures, Sadhu Sanga 2025 features unique cultural offerings that delight and educate. A highlight is the “Lila Kirtan: Mindfulness to Mantra” performing-arts production (successfully debuted in Texas 2024), which blends kirtan with storytelling, dance and theater. This soul-stirring multimedia performance – currently touring the U.S. – dramatizes spiritual stories (such as the pastimes of Parīkṣit Mahārāja) to inspire devotion. Onstage, Sri Prahlāda Dāsa and Gaura Vāni Dāsa lead musicians and dancers in a colorful tableau, inviting the audience into the narrative through call-and-response mantras and gestures. The result is a night of vibrant culture: the hall is transformed into a temporary Vrindavan, complete with devotional art and ornate decorations, and the stories add another dimension to the retreat experience. Devotees later praise such programs as a welcome creative complement to the chanting and class schedule – proof that Sadhu Sanga offers something for everyone.

Sumptuous Prasadam and World-Class Facilities

No detail is overlooked in caring for devotees’ well-being. The Rosen Shingle Creek venue provides ample convention space, comfortable guest rooms and meeting halls for 4,000 people – a marked upgrade in scale from previous year’s venues. Meanwhile the kitchen serves continuous feasts: teams of volunteer chefs prepare fresh hot prasadam three times daily, including elaborate buffets with 14-item salad bars, curries, breads and sweets. In 2024 organizers served over 30,000 plates of prasadam, and so far 2025 reports are similarly prodigious. Devotees marvel at the variety and taste: there are special menus for the festival (premium kitchari, exotic desserts, and more), prepared by veteran cook teams. As one kitchen coordinator explained, “Daruka Dāsa and his wife Śveta Mānjarī Dāsī… are the master chefs of Sadhu Sanga. They are experts in making specialty items in huge quantities, which is very difficult to do.” Every meal feels like a celebration – no one leaves hungry or disappointed.

Equally notable are the logistics and atmosphere. Volunteers decorate the halls with flowers and artwork (often using a Vrindavan theme as shown on stage), and professional AV teams ensure that video and sound are crystal-clear. At registration, welcome booths and volunteers greet devotees with smiles and assist with check-in. Small details – comfortable seating, water stations, children’s play areas – make the experience family-friendly. In short, from dining to decor, the retreat feels meticulously planned: attendees repeatedly commend the “hotel-sized” organization of this kirtan retreat, on par with any major secular convention or festival.

The heart of the retreat’s hospitality is its praśādam service. Hundreds of cooks and servers (and even university student volunteers) work around the clock to prepare and distribute food. Devotees joke that the event’s fresh mango lassi, golden khichadi, and salad bar are better than any five-star resort cuisine! As Sacinandana Swami quipped in 2019, all of Sadhu Sanga’s elements – especially “first-class prasadam” – combine into a devotional “buffet… which nourishes everyone” who attends. Everyone at the retreat, pilgrim or new friend alike, finds themselves revitalized by food that is offered and shared with love.

Volunteers Fuel a Flawless Retreat

Behind the scenes, a well-oiled army of volunteers – some dozens strong year-round, plus hundreds each weekend – makes it all possible. A core team led by Govindācāraṇ Dāsa and Rasikā Sīromanī meticulously plans the event through the year. By Memorial Day, about 500 additional devotees from local temples and youth groups join in for setup, cooking, transportation and cleanup. Many young devotees eagerly take shifts scanning QR-codes or manning registration, while others help at yoga classes, bookstalls or help their neighbors. The spirit is truly one of sādhana and service: everyone does japa, attends kirtan and also contributes seva. Devotees often remark that they’ve never seen such a united volunteer effort – from carpenters hanging stage lights to cooks prepping bhoga to student teams arranging armloads of garlands, everyone pitches in. As Rasika notes, each person from seasoned organizers to first-time helpers finds a meaningful role. This seamless teamwork explains why the retreat runs so smoothly, with hardly a hitch, year after year.

Transformative Experiences and Lasting Impact

For many participants, Sadhu Sanga is more than a convention – it’s a spiritual homecoming. The atmosphere is described as joyously electric: tears of gratitude stream freely, bodies dance without inhibition, and hearts feel unburdened. At any given moment, you might overhear someone whisper, “I feel so alive after that kirtan” or see friends embracing after not having met all year. The impact is profound. Veterans of Sadhu Sanga routinely say they return to daily life feeling more centered and motivated in their devotional practice. They credit the collective chanting and association of saints with revelations, new friendships, and a deeper love for Krishna. “This place just lifts us up,” one devotee confided, echoing Sacinandana Swami’s insight that the retreat acts as “a powerful elevator… in which 2,000 and more people… are raised on the spiritual platform”.

By almost every measure, the 2025 Sadhu Sanga Retreat is living up to its hype as the best one yet. Attendance records have been shattered, yet every aspect – from the heartfelt kirtan to the choice prasadam to the warm camaraderie – is cited as even more refined than before. HH Indradyumna Swami himself beams at seeing so many devotees united in Hari-bhakti. As participants pile into their cars on the final afternoon, hundreds already speak of next year’s reunion. For now, however, the consensus is clear: those four days of chanting together have recharged and inspired everyone present, proving once again that sadhu-saṅga – good association – is a fountain of bliss that truly nourishes and transforms all who come.

Source: https://www.dandavats.com/?p=115790

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13564539653?profile=RESIZE_584xBy Kulavati Krishnapriya Devi Dasi

Mayapur Clean and Green, under the leadership of Murari Mohini Devi Dasi, has recently undertaken a significant tree planting drive aimed at restoring the natural beauty and ecological balance of Sri Mayapur Dham. With a deep commitment to environmental protection rooted in spiritual consciousness, the effort focused on systematic planting and long-term care of trees that hold both ecological and spiritual value.

Over the years, thousands of trees—banyan, peepal, mango, jackfruit, and others—have been felled to widen roads and make way for construction. This has not only disrupted the ecological balance but has also erased vital elements of the spiritual landscape. “These trees are not ordinary,” said Murari Mohini Devi Dasi. “They are eternal associates of the Lord, present in His pastimes.”

Murari Mohini Devi Dasi gave an account of the rich variety of trees that once flourished in the area, highlighting the loss felt by the community. Banyan and peepal trees once lined Bhaktisiddhanta Road, extending from Mother Ganga to Rajapur, providing shade, beauty, and shelter to numerous birds and animals. These trees, some over 300 years old, played a vital role in the dham’s natural and spiritual environment. 

Portions of wood from these ancient trees, particularly those at Yogapitha, have been preserved as a tribute to their long-standing service. “This tree planting effort is dedicated to those venerable trees who sacrificed their lives for the holy land. We firmly believe they have now returned to the spiritual world,” said Murari Mohini.

Read more: https://iskconnews.org/mayapur-clean-and-green-leads-tree-planting-drive-in-sri-mayapur-dham/

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My name is Nimai Sharma, a devotee pursuing my Master’s thesis at Erasmus University Rotterdam. My research investigates how mantra meditation affects problem-solving abilities. Your daily chanting practice is invaluable in demonstrating the scientific benefits of our spiritual traditions.

This thesis topic stems from my own experience balancing spiritual and material life growing up in Krishna consciousness. There was always a clear divide between what I did at home and what I did in school, and I figured: there must be a way to bridge this. How can I convince my future employer that I should be chanting and dancing to kirtan during my lunch break with all my colleagues? Simple; I find a way to prove to them that chanting makes me more effective! It is only logical, if chanting gives me clarity, strength, and focus, shouldn’t it make me excel at work as well? Maybe that would also apply to other people as well then? Therefore, I set out to research this for my thesis.

I humbly request your support by completing this quick, anonymous 10-minute survey. Your participation not only supports academic research but also helps broaden appreciation for our devotional practices in mainstream academia.

To participate in the study, click here. Thank you sincerely for your valuable contribution.

Source: https://iskconnews.org/new-study-exploring-the-benefits-of-mantra-meditation-is-seeking-participants/

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Gita Nagari Retreat 2025 – Krsna in Vraja

At the heart of the Gita Nagari Retreat 2025 was a powerful, evocative journey through the soul of Bhakti: a meditation on Krsna in Vraja, culminating in an impassioned exploration of the Ras Lila – the sacred dance of divine love between Krsna and the gopis of Vrindavan. Led by Garuda Das (Graham M. Schweig, PhD), the retreat offered a rare blend of poetic devotion, theological insight, and scholarly depth, rooted in decades of spiritual practice and academic excellence.

A Scholar’s Devotional Path

Garuda Das opened his session by recounting his journey from the early days of the Hare Krsna movement to earning his doctorate at Harvard University, where he focused his dissertation on the Rasa Pancadhyayi – the five chapters of the Bhagavata Purana that describe the Ras Lila. Initially discouraged by peers who believed these esoteric texts should only be studied by the most spiritually advanced, he found himself guided—by dreams, inner revelations, and the encouragement of mentors—to dive deeply into this sacred terrain.

The Ras Lila, he explained, is not simply a story; it is the “crown jewel of all leelas,” the śṛṅgāra-rasa brought to life. He recalled how his own dissertation, originally titled Dance of Divine Love, grew from a limited academic project to a monumental 2,800-page spiritual and scholarly undertaking, later published by Princeton University Press, and now being reimagined in an upcoming Oxford University Press release titled The Yoga of Love.

The Pinnacle of Devotion: Ras Lila as Sacred Center

Garuda Das made a compelling case that the Ras Lila is not a peripheral or esoteric text but the very core of Gaudiya Vaishnavism. He presented a diagrammatic model showing how the Ras Lila sits at the intersection of exoteric and esoteric revelation—a poetic and spiritual climax that opens the doorway to the deepest realizations of divine love.

Through metaphors, dramatic structure, and rich Sanskrit poetry, the Bhagavata’s depiction of the Ras Lila reveals an unfolding journey of awakening, longing, union, and transcendence. This divine drama does more than tell a story; it encapsulates the very process of spiritual realization.

Finding the Gopis in a Dream

One of the most striking moments of the retreat came as Garuda Das recounted a dream that helped him unlock the true meaning of the first verse of the Rasa Pancadhyayi. Initially frustrated by the apparent absence of the gopis from this crucial opening verse, he had a dream that guided him to reinterpret the metaphor of the jasmine blooming in the autumn night as symbolizing the gopis—appearing unexpectedly, just as jasmine does not typically bloom in autumn.

This metaphorical revelation illustrated the poetic density and multi-layered meaning of the Bhagavata. In Garuda’s reading, the night itself becomes a goddess, the blooming flowers a gesture of devotion, and the atmosphere charged with the silent longing of divine feminine energy—waiting, yearning for union with Krsna.

The Four Movements of the Heart

Garuda Das distilled Bhakti theology into four movements of the heart:

1. Worldly Conditioning – The soul, immersed in materialism, is disconnected from its divine source.
2. Awakening – Through the association of devotees and sacred sound, the heart begins to open.
3. Purification and Deepening – Bhakti practices gradually remove anarthas (unwanted desires) and bring about transformation.
4. Overflowing Love – Culminating in prema, the heart experiences an uncontainable love that transcends the self and unites with the Divine.

These stages, rooted in texts like Rūpa Goswami’s Bhakti-rasāmṛta-sindhu, echo the gopis’ own journey in the Ras Lila—beginning with the call of the flute and ending in a divine embrace beyond time.

Joining the Dance: The Devotee’s Aspiration

A key discussion point during the Q\&A centered around the devotee’s role in the Ras Lila. Can ordinary practitioners aspire to enter this divine dance? Garuda’s response was measured yet inspiring. Quoting Srila Prabhupada’s encouragement to “join the dance,” he clarified that while the rasa dance should be approached with reverence and spiritual maturity, it is indeed the ultimate aspiration of Gaudiya Vaishnavism—not to imitate, but to serve.

He highlighted the tradition’s deep belief in divine relationality: we are not merely worshipers of Krsna and Radharani, but of the love between them. “We worship divine love itself,” he said. “God is love. But more than that—love is God.” This, he argued, is what sets Gaudiya Vaishnavism apart among the world’s spiritual traditions.

The Flute Still Calls

In a moving conclusion, Garuda invited the audience to reflect on the image of Krsna playing his flute beside Radha. “He has no need to call the gopis,” he said, “they are already with him. That flute is for us.” The sound of the flute is the call to awaken, to leave behind worldly distractions and enter the divine drama—to participate in love that overflows the bounds of individuality.

Through humor, erudition, and heartfelt devotion, Garuda Das reminded us all that spiritual life is not an escape, but a return: a return to the eternal Vrindavan, where each soul dances with the Divine in the lila of all lilas.

Upcoming Release: The Yoga of Love: Krishna and the Rasa Lila from the Bhagavata Purana, Oxford University Press, 2025.

About the Author: Garuda Das (Dr. Graham M. Schweig) is a distinguished scholar of religion, professor of philosophy and religion, and a lifelong practitioner of Bhakti yoga. His work bridges academic rigor with devotional insight, offering a unique voice in the world of spiritual scholarship.

Source: https://www.dandavats.com/?p=115799

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13564332880?profile=RESIZE_584xThe transformation of vegetarianism from a niche dietary choice to a mainstream culinary movement owes much to the pioneering efforts of ISKCON’s Govinda’s restaurants, which have served as cultural ambassadors for plant-based cuisine across six continents for nearly five decades. Beginning with humble roots in 1979 London, these spiritually-inspired establishments have evolved into a global network that has introduced millions to the pleasures of vegetarian dining while proving that ethical food service can be both profitable and profoundly impactful. Through their unique combination of accessible pricing, high-quality cuisine, and spiritual hospitality, Govinda’s restaurants have not only fed bodies but transformed hearts and minds, making vegetarianism approachable for people from all walks of life and cultural backgrounds.

Historical Origins and Spiritual Foundation

The story of Govinda’s restaurants begins with a visionary approach to food service rooted in ancient Vedantic principles but adapted for modern urban environments. In 1979, when the Hare Krishna Temple in London opened Govinda’s Restaurant, vegetarian dining establishments were exceptionally rare in Western cities. This pioneering venture represented one of London’s first vegetarian restaurants, emerging during an era when plant-based dining was largely confined to health food stores and specialized establishments. The restaurant’s founding was not merely a business decision but reflected a deeper spiritual mission to share the concept of prasadam—food prepared with devotional consciousness and offered to the divine.

The philosophical foundation underlying Govinda’s restaurants traces back to the teachings of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, who explicitly encouraged ISKCON devotees to establish prasadam restaurants as centers for both nourishment and spiritual outreach. Prabhupada’s vision extended beyond simple food service; he envisioned cafes where people could experience peaceful dining environments, enjoy nourishing meals, and encounter devotional culture through gentle kirtan music and sacred atmosphere. This holistic approach to dining represented a revolutionary concept that integrated spiritual consciousness with culinary excellence, setting Govinda’s apart from conventional restaurants.

The name “Govinda” itself carries profound significance, being synonymous with Krishna and translating to “One who gives pleasure to the senses and protects the cows”. This etymology reflects the restaurants’ core commitment to cow protection and the belief that consciousness invested in food preparation directly influences the dining experience of those who partake. The concept of prasadam—blessed nourishment embodying divine connection and shared meals filled with love and gratitude—became the cornerstone of Govinda’s culinary philosophy.

Global Expansion and Cultural Impact

From its London origins, the Govinda’s concept rapidly expanded across continents, adapting to local tastes while maintaining its core vegetarian principles. The global reach of ISKCON’s restaurant network demonstrates the universal appeal of the Govinda’s model, with establishments now operating across Australia, Brazil, Czech Republic, Estonia, Fiji, Finland, Hungary, India, Ireland, Italy, Japan, Kazakhstan, Latvia, Lithuania, Mauritius, Mexico, New Zealand, Norway, Puerto Rico, Russia, Slovakia, Slovenia, Spain, Sweden, Switzerland, Thailand, Turkey, Uganda, the United Kingdom, United Arab Emirates, and the United States. This extensive geographic distribution illustrates how vegetarian cuisine, when presented with proper preparation and spiritual context, transcends cultural boundaries and dietary traditions.

The Australian expansion exemplifies the successful adaptation of the Govinda’s model to diverse markets and communities. In 2009, Burleigh Heads Govindas emerged from the dedication of volunteers committed to serving wholesome vegetarian cuisine, rapidly gaining acceptance among locals and food enthusiasts who embraced the Hare Krishna kitchen culture. The restaurant’s success led to strategic expansion to Coolangatta, Queensland, in 2019, and Kingscliff, New South Wales, in 2020, demonstrating how vegetarian dining could become a cherished local institution while introducing distinctive flavors to new communities.

Over the decades, Govinda’s has evolved into a global phenomenon with flagship locations spanning from London and Los Angeles to Mumbai and Miami, earning rave reviews and introducing thousands to vegetarian cookery and Krishna consciousness daily. This widespread acceptance represents a significant cultural shift, as these restaurants have successfully positioned vegetarian cuisine not as a limitation or alternative, but as a preferred dining experience that offers both culinary satisfaction and ethical alignment. The restaurants have become cultural bridges, introducing Western audiences to Indian vegetarian traditions while adapting these traditions to local palates and preferences.

The Model of Sustainable Vegetarian Dining

One of Govinda’s most innovative contributions to the vegetarian movement has been its demonstration that plant-based restaurants can operate as financially sustainable enterprises while maintaining affordable pricing and high-quality standards. The restaurants serve sattvic (pure vegetarian) prasadam at fixed prices, with devotees and visitors encouraged to “eat to their heart’s content,” creating a unique dining model that prioritizes satisfaction over profit maximization. This approach challenged conventional restaurant economics by proving that generous portions and reasonable prices could coexist with profitable operations.

The financial sustainability of Govinda’s restaurants has been crucial to their long-term impact on vegetarian dining culture. Profits from these establishments underwrite temple operations, including cow protection programs and educational initiatives, ensuring that Krishna conscious communities can flourish sustainably. This integration of restaurant profits with spiritual and environmental programs created a virtuous cycle where successful vegetarian dining directly supported animal welfare and consciousness-raising activities. For example, on Australia’s Gold Coast, the opening of a Govinda’s outlet provided crucial financial support to New Govardhana farm projects, including cow protection and Krishna conscious schooling.

The success of individual locations demonstrates the model’s viability across diverse markets. In Houston, Texas, the newly established Govinda’s restaurant quickly became a local favorite, with a packed dining room every night, illustrating how quality vegetarian cuisine can build loyal customer bases in traditionally meat-centric regions. This success pattern has been replicated globally, with restaurants earning recognition not despite their vegetarian focus, but because of their commitment to flavorful, satisfying plant-based cuisine prepared with devotional consciousness.

Community Building and Social Impact

Beyond their role as dining establishments, Govinda’s restaurants have functioned as community hubs that foster authentic connections transcending traditional restaurant experiences. These venues have evolved into cherished community centers where the commitment extends beyond food service to supporting various charities, non-profits, community fundraisers, and schools. This community engagement embodies the restaurants’ mission to contribute positively to broader community well-being and spiritual development, transforming dining establishments into centers for social good.

The restaurants’ impact on local communities extends through their accessible menu philosophy, designed to appeal to all tastes and budgets while making vegetarian meals a universal delight. This inclusive approach has been instrumental in breaking down barriers to vegetarian dining, making plant-based cuisine approachable for individuals who might otherwise view vegetarianism as expensive, unfamiliar, or unsatisfying. By providing consistent quality at affordable prices, Govinda’s restaurants have democratized access to vegetarian cuisine while proving that ethical dining choices need not require financial sacrifice.

The spiritual dimension of Govinda’s restaurants has contributed to their community impact by creating spaces where dining becomes a form of cultural exchange and consciousness-raising. The presence of gentle kirtan music, sacred atmosphere, and devotional culture provides visitors with exposure to spiritual traditions while enjoying their meals. This integration of dining with spiritual experience has introduced countless individuals to meditation, vegetarianism, and Eastern philosophy in non-threatening, welcoming environments. The restaurants serve as informal educational centers where conversations about animal welfare, environmental sustainability, and spiritual practice occur naturally within the context of shared meals.

Environmental and Ethical Leadership

Govinda’s restaurants have played a pioneering role in demonstrating the environmental and ethical benefits of vegetarian dining, serving as early advocates for sustainable food systems decades before plant-based eating became mainstream. The restaurants’ commitment to cow protection, reflected in their very name, positioned them as leaders in animal welfare advocacy within the food service industry. By refusing to serve any animal products and actively supporting cow protection programs, these establishments provided concrete examples of how restaurants could operate in alignment with principles of non-violence and environmental stewardship.

The connection between Govinda’s restaurants and ISKCON’s farming communities, such as the Hare Krishna Farm nestled in the foothills of Mt Warning national park near Murwillumbah, demonstrates the integration of restaurant operations with sustainable agriculture practices. This farm, known locally as a sanctuary embracing “simply living & higher thinking,” features cow protection programs, organic farming, and educational facilities that support the restaurant network’s ethical mission. The relationship between urban restaurants and rural farming communities creates a model for sustainable food systems that prioritizes animal welfare, environmental stewardship, and spiritual consciousness.

The restaurants’ influence on environmental consciousness extends through their demonstration that delicious, satisfying meals can be created entirely from plant sources, challenging prevailing assumptions about protein sources and culinary satisfaction. By consistently delivering flavorful, filling vegetarian meals, Govinda’s restaurants have provided practical evidence that plant-based diets can meet nutritional and gastronomic needs while reducing environmental impact. This practical demonstration has been more persuasive than theoretical arguments, showing potential vegetarians that dietary change need not involve sacrifice or compromise.

The global impact of ISKCON’s Govinda’s restaurants on vegetarian dining culture represents one of the most successful examples of spiritually-motivated social change in the modern era. From their pioneering beginnings in 1979 London to their current status as a worldwide network spanning six continents, these establishments have fundamentally transformed perceptions of vegetarian cuisine while proving that ethical business practices can achieve both financial sustainability and profound social impact. Through their unique combination of spiritual consciousness, culinary excellence, and community engagement, Govinda’s restaurants have not merely served food but have served as catalysts for a global shift toward more compassionate and sustainable dining practices.

The legacy of Govinda’s extends far beyond their direct customer base, as their influence has inspired countless other vegetarian establishments and contributed to the mainstream acceptance of plant-based dining. By demonstrating that vegetarian restaurants could be profitable, popular, and spiritually fulfilling, these establishments have paved the way for the contemporary plant-based food movement while maintaining their distinctive identity rooted in devotional service. Their continued expansion and success suggest that the integration of spiritual values with business operations can create sustainable models for positive social change that nourish both body and soul.

Source: https://www.dandavats.com/?p=115783

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