Planet ISKCON

From her childhood Princess Sachi devi, the daughter of King Naresh Narayana of Bengal, showed unalloyed devotion to Lord Sri Krishna. She even refused to marry on account of her genuine attachment to Krishna. After her father’s demise she ruled the kingdom. But she soon renounced it to find a bona fide spiritual master.

Princess Sachi devi met Shri Haridasa Pandit, a leading guru in Vrindavana, and began performing devout bhajana to Govindaji. Although she became frail from under-eating, she would always sleep on the Yamuna’s sandy bank, and rise before sunrise to clean Govindaji’s Temple.

Daily she would hear Bhagavata-katha, see Govindaji’s arotika, circumambulate Radha-Shyamasundara’s lila sthanas (pastime places) such as Vamishivata, Seva Kunja, Nidhu vana, Rasa Sthali.

Receiving encouragement from Shri Haridasa Pandit, Sachi devi completely dropped her false ego, put on rags, and went house-to-house in Vraja begging alms. The Vrajavasis were astonished by her severe renunciation. Taking her guru’s suggestion, she went to Radha-Kunda to associate with Shri Lakshmipriya devi dasi, a dear disciple of Shri Haridasa.

Following Thakura Haridasa’s perfect example, Lakshmipriya devi daily chanted 300,000 names (192 rounds) of Krishna. Everyday the two ladies would circumambulate Govardhana Hill and worship Krishna.

On her guru’s order, Sachi devi went to the home of Sarvabhauma Bhattacharya in Jagannatha Puri. Sarvabhauma Bhattacharya and most of Lord Gauranga-sundara’s eternal associates had already returned to Goloka Vrindavana.

Sachi devi restored Sarvabhauma’s house, and established first-class worship of Shri Shyama Raya, a Deity given to her by a Jaipur brahmana. Everyday she lectured on Shrimad Bhagavatam. Her classes became popular attracting eager listeners from miles around. Many people, including brahmanas and King Mukunda Deva, took initiation from Sachi devi.

On the day of Ganga Sagara Mela, Sachi devi, who was residing in Jagannatha Puri, desired to bathe in the Ganges. That night the Ganges flowed from the lotus feet of Lord Jagannatha and came to Sachi’s ashrama. Entering Ganga Devi’s waters, Sachi floated to the lotus feet of Jagannatha Swami inside the Temple.

After unlocking the doors the next morning the pujaris were surprised to find her inside the temple. Thinking she was a thief, they immeditately put Sachi devi in jail. Seeing this mistake, Lord Jagannatha appeared simultaneously in a dream to both the Puri King and the head pujari. The Lord ordered them to release Sachi devi dasi and take initiation from her.

From then on she became famous as Gangamata Gosvamini:

The ISKCON Los Angeles New Dvaraka Temple stands as one of the most significant spiritual and cultural landmarks in Southern California, representing over five decades of devotional service and community engagement. Established in 1970 by His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, this temple has served as a cornerstone of the International Society for
Read More...

Opening Ceremony & Pranams to HDG Srila Prabhupada. Senior Disciples Discuss Prabhupada’s Letters. Prabhupada’s first disciples on video talk about their personal letters from Prabhupada.Maha HariNam Sankirtan Bus to Santa Monica/Venice Beach. Prabhupada Movies/Memories/Footage View this post on Instagram A post shared by ISKCON LA | New Dvaraka (@iskconla)
Read More...

Twelve 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 –
Read More...

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
Read More...

“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.”
Read More...

Is karma caused by the action itself or by the thought behind the action?

Both are important. In the broad analysis of Dharma, the right thing to do, as we see in the Mahabharata, in the various deliberations, three factors are seen to be of relevance. The first is what we do, or the content of the action. The second is why we do it, or the intent of the action. And the third is what results from our action, or the effect of the action. These three can be summarized by the acronym ICE: Intent, Content, and Effect. And just as ICE can stop the flow of water, similarly, these three can be used to stop the impulsiveness of our actions and bring a greater degree of reflectiveness in our actions.

For example, if somebody kills someone, killing is bad, but if somebody kills accidentally while trying to defend themselves, then the intent may completely overshadow the actual content of the action, and that person may not be considered culpable at all. On the other hand, if someone acted to kill someone, then, depending on whether that was an impulsive action or a calculative action, it could be manslaughter or murder. What applies in general in normal law also applies with respect to karma. The principle of karma is logical; it is not diabolical, waiting to catch and trap us for factors that we do not know or are not in our control.

In general, the principle of karma is that we need to be reflective and responsible about our actions. So rather than getting caught too much in this or that, in terms of what will lead to greater culpability with respect to karma, we can focus more on the principle that if we are reflective and responsible, trying to act in the mood of service, to do our part in a larger whole, which ultimately means to do our part in a mode of service to the supreme whole that is Krishna, then we will be best situated to create an auspicious future for ourselves, irrespective of the technicalities of the specific choices that we may make during the course of our life.

The post Does action cause karma or is it the thought behind the action? appeared first on The Spiritual Scientist.

Hare Krishna. Join us for our annual "Krishna Mela" celebration at Sri Sri Radha Giridhari temple (ISKCON Auckland) on Sunday 10th August 2025 from 11am - 4pm in anticipation of our upcoming Sri Krishna Janmastami Mahotsav. All are welcome!

Does a soldier who drops a bomb on the enemies during wartime get karma? Is it better for the soldier to drop the bomb on an empty area so that there are no casualties?

Life is tough. One reason it is tough is because bad things happen to us. But another bigger reason is that sometimes bad things have to be done by us. That is what Krishna tells Arjuna in the section from 1846 to 1848, that all endeavours are covered by fault, just as fire is covered by smoke. Sarvaarambhahi doshena dhume naguniribavrata.

That’s why one has to accept the material world in its fullness, as it is, without any illusions that it will be a happy place or even that it will be a place where we will be able to live always happily and virtuously, in terms of the actions that we do. Even good people at times have to do bad actions, at least actions that are going to have some bad consequences, even if those are not the primary consequences which they intend to do when they take up those actions.

So the rightness and wrongness of actions can be decided broadly by three factors: the intent with which we do it, the content of what we are doing, and the effect that it results. So sometimes an action may have an effect that is unfortunate, but if that is not the intended effect, but is a by, or as military terminology puts it, collateral damage, then that should be minimized as much as possible. If it cannot be avoided, that does not mean the duty itself is to be abandoned.

While war is terrible, sometimes war is the only way to prevent something far more terrible from happening. And if someone has chosen the profession of becoming a soldier, then fighting and killing is what they are trained to do, and that is what they are expected to do, and are paid to do, and they can do it better than civilians. If somebody has strong moral reservations about fighting and the violence involved in fighting itself, then they should not be a part of the military profession.

We all have our dharma, and one way of understanding dharma is harmonious belonging, that we belong to a larger whole, and we need to belong harmoniously, in the sense that we need to do our part, that is expected from us, in the whole, and the whole needs to do its part. So if we drive on the road, we need to follow the rules of road traffic, and the authorities overseeing the road transport system should ensure that there are no dangerous potholes or other inordinate dangers that come to us, even when we are driving safely.

Similarly, with respect to military dharma, there will be two parts. That individuals, in terms of the soldiers in the defense forces, have proved their part of fighting, as and when they are called up to do. Now the collective, here the military authorities, and the political authorities who are leading the country, have the responsibility to do their part, which means that they do not send soldiers on unnecessary wars, they carefully try their best to settle disputes by means other than war.

If a soldier feels that a war is being fought for ulterior motives of the political aggrandizement of the particular leaders in charge, and not for the good of the country, or the good of humanity, then a soldier can be a conscientious objector. But those are exceptional situations, and generally, the soldiers need to neither be seen to be abandoning the army in the time of need, nor be actually doing that.

When Arjuna protested about the duty of fighting the war, and claimed to be a conscientious objector to the war, meaning that his conscience did not let him fight the war, Krishna educated him about how the war was for a righteous cause. However, if a soldier has taken the salary from the government during peace time, and then suddenly, during war time, decides not to do what the army strategy requires them to do, because of a desire to avoid causing violence, then the soldier will be failing in their duty.

As far as one will get karma or not, we can get our karma in various ways. We can get karma by doing something that harms others. But we can get karma by failing to do what we are expected to do also. So rather than worrying too much about which activity will cause how much karma, we need to understand the underlying principle that karma, the whole purpose of karma, is accountability, which should lead one to thoughtful, responsible action. All actions will involve some karmic complications.

When doctors give antibiotics to patients, you could say that the doctor is being a systematic, cold-blooded murderer of all the germs that will be killed by the antibiotics. But that is for saving the life of the patient, or improving the quality of life of the patient, and that is considered to be a greater good in that context. The philosophy of karma is meant to encourage thoughtfulness and responsibility and accountability, not paranoia or paralysis or irresponsibility.

The post Will a soldier who drops bombs on the enemy during war time get karma for those actions? Would it be better for the soldier to drop the bombs on empty fields rather than on the enemies directly? appeared first on The Spiritual Scientist.

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
Read More...

Sri Baladeva Vidyabhusana appeared in the 1600’s near Remuna, Orissa. In his youth, he mastered Sanskrit grammar, poetry, and logic. After carefully studying the commentaries of Sankara and Madhva he took initiation in the Tattva-vadi disciplic succession of Sripad Madhvacarya. Baladeva Vidyabhusana became a dig vijaya pandit and began visiting the holy places. Wherever he went he defeated the local sages, scholars, and sannyasis.

In Jagannatha Puri, he learned the super-excellent philosophy of Sri Krishna Chaitanya from Sri Radha-Damodara Goswami and took initiation after converting to Gaudiya Vaishnavism. In Vrndavan, he studied Srimad Bhagavatam under Srila Vishvanatha Cakravarti Thakura and worshiped Radha-Syamasundara.

In 1706 A.D. Vishvanatha Cakravarti Thakura sent him to Gulta (near Jaipur, Rajasthan) to uphold the credibility of Mahaprabhu’s movement. The local Ramanandis (a branch of Sri Vaishnavas) were claiming that the Bengali Vaishnavas had no right to worship Govinda because they had no commentary on the Vedanta-sutra.

Lord Govinda Himself directly revealed the Govinda-bhasya (a Vaishnava commentary on Vedanta) to Baladeva Vidyabhusana. Using it, Baladeva solidly established Gaudiya Vaishnavism as an independent philosophy. He also reinstated the Bengali Vaishnavas in Govinda’s service in Jaipura. Govinda-bhasya is the only bhakti commentary on Vedanta-sutra.

Sri Baladeva Vidyabhusana was a niskincana-parama bhagavata, fully-renounced topmost Devotee of Lord Krishna. According to Sri Bhaktivinoda Thakura in Navadvipa-dhama mahatyam, in Chaitanya lila Baladeva Vidyabhusana is Sri Gopinatha Acarya, the brother-in-law of Sri Sarvabhauma Bhattacarya. In Vraja he serves as Sri Radha’s eternal maidservant Ratnavali Devi.

**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
Read More...

In 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
Read More...

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
Read More...

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
Read More...

In 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.
Read More...

In 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
Read More...

If we are to desire Krishna and give up all other desires, what can we do when we are not even aware of what we actually desire? How can we cultivate the desire for Krishna? And how do we deal with the feeling that we have done so many things because of which we don’t even desire Krishna? We don’t even deserve Krishna. Isn’t it presumptuous to expect Krishna to appear before us? To answer these are thoughtful and earnest questions. Desires are themselves complex and multi-layered.

And the approach to desire management can be put in three categories. There are some desires which we work on, there are some desires we work with and there are some desires we work for. So work on means that we create boundaries, we try to purify ourselves so that we can rid ourselves of those desires.

These could be self-destructive, addictive desires for anti-devotional indulgences. There are some desires we work with. That means we have a need for our basic subsistence and a certain level of social acceptance and respect that we need.

These are desires that are not anti-devotional even if they are not directly devotional. They could be eventually used for a devotional purpose. So we work with those desires.

And there are some desires that we work for. That means those desires drive our life. So these are our devotional desires and our desires for serving Krishna according to our particular nature.

In as direct a way as is possible for us. So yes, we are not always aware of our desires. But to whatever extent we are aware of our desires, to that extent we can either choose to work on them, work with them or work for them.

And gradually as we come to Satva Guna, the mode of goodness, and as we do some practices that consciously bring us to the mode of goodness such as journaling, we can become more aware of our desires. And then we can decide which approach to take toward which desires. And how do we cultivate particular desires? Generally, desires grow by action and association.

When we do some action in pursuit of some desire, that action itself creates impressions inside us. Even if we don’t succeed in fulfilling that desire, just that very action creates some impressions. If we succeed in fulfilling that desire to even a partial degree, that creates further impressions inside us.

So, it’s like how does a person become addicted to something? It is by indulging in that pleasure repeatedly. That what was a casual indulgence, a casual pleasure, becomes an irresistible craving and addictive desire with time. And the second happens by association.

The kind of people we associate with and the kind of thoughts that our mind associates with, the kind of images that we associate with mentally by letting them replay and be highlighted in our inner world, that also stimulates and strengthens certain desires. That’s why the principle of actually doing some devotional service in relationship with the desire that we have and associating with devotees externally and with the devotional places and especially remembering Krishna and Krishna-related external and internal, will strengthen our desires. So we can make some solutions to strengthen the desire to connect with Krishna in a particular manifestation, which may be His holy name, or His deity in a particular form, or even a particular place, or a particular book, or a particular devotee and the way they conduct themselves and they present the wisdom of bhakti, and reveal Krishna to us.

And thirdly, regarding me not feeling that we deserve to see Krishna, that is definitely a good feeling to have. It shows humility. At the same time, bhakti has two distinct emotions.

There is humility and there is intensity. Shrila Prabhupada explains that a devotee always desires to see Krishna, but a devotee does not demand to see Krishna. So Arjuna also expresses this sentiment when he asks for the darshan of the universal form of Krishna in the 11th chapter.

He says, If it is possible for me to see it, please show this to me. So, certainly if we don’t desire Krishna at all, then where is our devotion? And certainly if we demand to see Krishna, again, where is our devotion? So having a strong desire to see Krishna, while also having a strong readiness to submit and subordinate our desire to Krishna’s desire and plans, is the essential dynamic of bhakti. Eventually when we get the darshan of Krishna, that will not be because we deserve it, but because simply Krishna is pleased with our desiring and our endeavouring as a way of expressing that desire.

The revelation of Krishna will ultimately be mercy, which is causeless, not in the sense that it has no cause, but in the sense that whatever cause might be considered to have been there is too less to actually make us qualified to receive His darshan. Nonetheless, it is by our endeavouring externally and by our desiring internally that we show Krishna, that we want Him, and that’s how eventually we get to see Him, by His mercy.

The post How can we desire to see Krishna when we don’t even know what we actually desire and we don’t feel qualified to see Krishna? appeared first on The Spiritual Scientist.

ISKCON UK stands as a transformative force within the global Hare Krishna movement, serving as both a pioneering foundation and a contemporary model for spiritual innovation worldwide. From its historic establishment in London over five decades ago to its current role as a vibrant spiritual community, ISKCON UK has consistently demonstrated how cultural adaptation, educational
Read More...

The 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
Read More...

Melbourne, 1970s — What started as a casual errand to buy marijuana ended in a life-altering spiritual journey for one young man in Melbourne. As part of a typical day of street outreach, a devotee of the Hare Krishna movement set up near Flinders Street Station, creatively attracting passersby with incense and cheerful conversation. His
Read More...

Today is Srila Vrindavan dasa Thakura’s appearance day. Sri Caitanya-caritamrta (Adi 11.55) states, “Srila Vyasadeva described the pastimes of Krsna in Srimad-Bhagavatam. The Vyasa of the pastimes of Lord Caitanya Mahaprabhu was Vrndavana dasa.” In his purport Srila Prabhupada elaborates: “Srila Vrndavana dasa Thakura was an incarnation of Vedavyasa and also a friendly cowherd boy named Kusumapida in krsna-lila. In other words, the author of Sri Caitanya-bhagavata, Srila Vrndavana dasa Thakura, the son of Srivasa Thakura’s niece Narayani, was a combined incarnation of Vedavyasa and the cowherd boy Kusumapida.” Srila Vrndavana dasa Thakura was the last initiated disciple of Sri Nityananda Prabhu.

In Sri Caitanya-caritamrta (Adi 8.33–40, 42, 44) Srila Krishnadasa Kaviraja Gosvami glorifies Srila Vrindavan dasa Thakura and his book Sri Caitanya-bhagavata (then called Sri Caitanya-mangala): “O fools, just read Sri Caitanya-mangala! By reading this book you can understand all the glories of Sri Caitanya Mahaprabhu. Thakura Vrndavana dasa has composed Sri Caitanya-mangala. Hearing this book annihilates all misfortune. By reading Sri Caitanya-mangala one can understand all the glories and truths of Lord Caitanya and Nityananda and come to the ultimate conclusion of devotional service to Lord Krsna. In Sri Caitanya-mangala [later known as Sri Caitanya-bhagavata] Srila Vrndavana dasa Thakura has given the conclusion and essence of devotional service by quoting the authoritative statements of Srimad-Bhagavatam. If even a great atheist hears Sri Caitanya-mangala, he immediately becomes a great devotee. The subject matter of this book is so sublime that it appears that Sri Caitanya Mahaprabhu has personally spoken through the writings of Sri Vrndavana dasa Thakura. I offer millions of obeisances unto the lotus feet of Vrndavana dasa Thakura. No one else could write such a wonderful book for the deliverance of all fallen souls. What a wonderful description he has given of the pastimes of Lord Caitanya! Anyone in the three worlds who hears it is purified. Srila Vrndavana dasa Thakura has written Sri Caitanya-mangala and therein described in all respects the pastimes of Lord Caitanya.”

In his purport to text 45 Srila Prabhupada writes, “Sri Vrndavana dasa Thakura’s Sri Caitanya-bhagavata was originally entitled Sri Caitanya-mangala, but when Srila Locana dasa Thakura later wrote another book named Sri Caitanya-mangala, Srila Vrndavana dasa Thakura changed the name of his own book, which is now therefore known as Sri Caitanya-bhagavata. The life of Sri Caitanya Mahaprabhu is very elaborately described in the Caitanya-bhagavata, and Krsnadasa Kaviraja Gosvami has already informed us that in his Sri Caitanya-caritamrta he has described whatever Vrndavana dasa Thakura has not mentioned. This acceptance of Sri Caitanya-bhagavata by Krsnadasa Kaviraja Gosvami indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous acaryas.”

And he writes in his purport to text 48, “The subject matter of this book is so sublime that it appears that Sri Caitanya Mahaprabhu has personally spoken through the writings of Sri Vrndavana dasa Thakura”—Srila Prabhupada explains, “The secret in a devotee’s writing is that when he writes about the pastimes of the Lord, the Lord helps him; he does not write himself. As stated in the Bhagavad-gita (10.10), dadami buddhi-yogam tam yena mam upayanti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books. Krsnadasa Kaviraja Gosvami confirms that what Vrndavana dasa Thakura wrote was actually spoken by Lord Caitanya Mahaprabhu, and that Vrndavana dasa simply repeated it.”

How blessed we are to receive knowledge of Sri Chaitanya Mahaprabhu through our glorious parampara—and to be engaged in their service.

Hare Krishna.

Yours in service,
Giriraj Swami

If we have daughters and don’t have a son to do the last rites after we depart, what happens? In general, in the broad Vedic tradition, there is the path of karma kanda. Now, we consider karma kanda primarily to be rituals for material gain, but karma kanda has also been broadly the path of rituals. And then there is, in our understanding, the path of bhakti.

In the history of the tradition, how much the path of bhakti adopts the rituals of the broad Vedic tradition. Now, the Vedic tradition was generally a Vedic tradition of karma kanda, although not only karma kanda. So, that has been a matter of not necessarily a complete standard all the time.

Generally, the bhakti tradition emerged as an internal reform against the excessive ritualism and the caste hierarchy and other kind of over-centralization of power by the brahmanas in the Vedic tradition. But over a period of time, as the bhakti tradition itself became popular, became influential, then it also started adopting certain rituals. So, Gopal Bhatta Goswami, for example, in our tradition, has written a certain Vaishnav version of many of the Smartha rituals.

Now, in the bhakti tradition, the remembrance of Krishna is what is considered a primary. And there are some acharyas, there is one acharya in the Sri Vaishnav tradition who deliberately decided to leave his life outside a dham. He said he wanted to demonstrate that the bhakti is self-independent and you don’t need to depart from your body in a dham because by bhakti you can be delivered wherever you are.

Similarly, in the Gita, Krishna talks about, in the 8th chapter, about the timings of departure. If you depart at this time, and if you depart at another time, one is you will go to Brahman, go to spiritual level of reality, other is you will go to Chandra and come back. But then he says, Don’t worry about this.

Focus on remembering me and you will get the ultimate destination. So, now in our current state, in our moment, depending on the previous culture and the previous Shraddha of devotees, there is a wide range over whether the rituals of the Vedic tradition are adopted and to what degree they are adopted by devotees. So, that’s with respect to the specifics of the rituals.

Now, my understanding is that ultimately the destination of a soul is determined not so much by who does what after that soul has departed. Primarily, each soul is an individual. Each soul has to take individual responsibility for their spiritual growth and even their karmic trajectory also.

So, primarily, it’s our own consciousness at the time of our departure that will determine our destination. Now, secondarily, the rituals that are to be performed, they are meant for multiple purposes. One is, of course, if the punya of that soul is adequate, then the punya that is done by the relatives, that helps the soul to get a better destination.

The other is that through those rituals, those who are survivors also get a sense of service and closure. So, it is also a means for healing for them that the person who has departed, we did something for that person after they have departed. So, now, whether women can perform certain rituals, if you see, this is a very volatile and disputed subject within the Indian tradition.

Some people say that women’s role was much, much more inclusive in the original Upanishadic and Vedic texts, but it became much more restricted during the Islamic times. Some people say that it is Manu Samhita which restricted the roles. But my point is that there are some traditions which, very few traditions, which actually now allow women also to perform certain rituals like in the last rites.

Most do not. But either way, from the bhakti perspective, who gets to perform the last rites is not that important. Most important thing is that we try to cultivate Krishna Consciousness and if we feel that it is important, then we can assign someone also.

Somebody who is like a nephew or somebody within the community with whom we have a relationship like a son. That person can be told to do rituals. Sometimes the son-in-law also does rituals like that.

So the point is that Krishna is Bhavagrahi and our destination does not depend exactly on who performs what rituals. It depends on our consciousness primarily.

The post If we have only daughters and no sons to perform our last rites after death, what will be our destination? appeared first on The Spiritual Scientist.

Diary of a Traveling Sadhaka, Vol. 21, No. 20

By Krishna Kripa Das

(Week 20: May 14–May 20, 2025)

New York City

(Sent from New York City on May 24, 2025)

Where I Went and What I Did

For the twentieth week of 2025, I remained at ISKCON NYC in Brooklyn, serving Rama Raya Prabhu’s NYC Harinam program by chanting Hare Krishna and distributing Ratha-yatra flyers for three or four hours each day from Monday through Saturday. Saturday was special as we got permission to chant at Father Duffy Square which is in the middle of Times Square, and thus many additional people from all over the world got to hear the holy names and purchase transcendental literature. Many also enjoyed playing the shakers and dancing with us. Sunday was also special as I attended the Bronx Ratha-yatra, I sponsored mango lassi and palak paneer for the devotees’ lunch in honor of my mother’s passing away last year, and I attended a Lower East Side harinama organized by Pandava Bhandava and Tulasi Prabhus of Bulgaria.

I share quotes from Srila Prabhupada’s Srimad-Bhagavatam and The Nectar of Devotion. I share quotes from Sri Caitanya-bhagavata by Vrindavana Dasa Thakura and its commentary by Srila Bhaktisiddhanta Sarasvati. I share notes on classes by Jayadvaita Swami, Mukunda Datta Prabhu, Bhakti Dhira Damodara Swami, and Janmastami, Rama Raya, Gauranga, and Tulasi Prabhus.

Thanks to Prema Manjari Devi Dasi for making the mango lassi and palak paneer on the anniversary of my mother’s passing away. Thanks to Jayananda Prabhu for arranging for that. Thanks to Ahaituka Prema Prabhu for the photos and videos of me on NYC Harinam.

Itinerary

May 7–June 15: NYC Harinam  
– May 27–29: Washington, D.C., harinamas with Sankarsana Prabhu 
– May 29–30: Baltimore harinamas to promote Ratha-yatra 
– May 31: Baltimore Ratha-yatra
mid June–mid August: Paris? 
– June 22: Paris Ratha-yatra? 
– July 11: Amsterdam harinama? 
– July 12: Amsterdam Ratha-yatra? 
– July 13: Holland harinama?

Chanting Hare Krishna in New York City

One day when we were chanting Hare Krishna in the Times Square subway station above the downtown A train, some students from Stony Brook College in New York City did some filming for a movie they were doing about a visitor’s first day in New York.

After our harinama, Vraja Mohan Prabhu suggested that Jaya Radhe Devi Dasi gave the deities’ garland decorating our mantra sign to the young woman starring in the film, and so she did, along with invitations to the temple and the Ratha-yatra and “On Chanting Hare Krishna.”

Tulasi Prabhu chants Hare Krishna in Times Square subway station (https://youtu.be/SzR9LCE7YRY):

On the subway on the way to our Times Square Kirtan Festival I met a guy named Kelly from the hard-core scene. He was with Krishna Fest from 1992 to 1996, visited the Potomac temple, and knew Gunagrahi Swami and all the Krishna hard-core bands, including singers Raghunath Prabhu of Shelter and Vraja Kisora Prabhu of 108. I asked on Facebook, “Do any of you remember him?”

Jai Nitai Holzman replied, “Oh yeah, I know Kelly! From Woodbridge. Always super fond of him. I don’t know that he ever actually joined up, although he may have for a time. Super sweet.”

Radhika Devi Dasi chants Hare Krishna at Times Square Kirtan Festival, and two women play shakers and dance (https://youtube.com/shorts/3Rq7rsBJRQQ):

Tulasi Prabhu chants Hare Krishna at the Times Square Kirtan Festival (https://youtu.be/rAx5rFohOBs):

Braja Sakhi Devi Dasi chants Hare Krishna at Times Square Kirtan Festival, and passersby play shakers (https://youtu.be/YmKtcN3RDE8):

While Braja Sakhi Devi Dasi chanted, other people also danced (https://youtube.com/shorts/BvGFYFONda8?feature=share):

Hadai Prana Prabhu chants Hare Krishna at Times Square Kirtan Festival, and many dance (https://youtu.be/nyqOpk6oy-k):

Rama Raya Prabhu chants Hare Krishna at Times Square Kirtan Festival, a woman plays shakers, and many dance (https://youtu.be/_e_csQxnblU):

Bhusara Prabhu chants Hare Krishna at the start of the Bronx Ratha-yatra kirtan (https://youtu.be/cBTJOcZ9YRY):

Two entries before our Ratha-yatra float in The Bronx Day Parade was the Elite Dance Nation of Aspira (a Latino youth organization) consisting of both the Explosion and Baile Cafe dance teams from Soundview Academy for Culture and Scholarship in The Bronx. Some of the girls got a little ajñata sukriti dancing to the sound of Bhusara Prabhu’s Hare Krishna kirtan before Lord Jagannath on His cart (https://youtu.be/bJ9RxJfNEls):

Sundar Shyam Rupa Prabhu chants Hare Krishna in the Bronx Ratha-yatra (https://youtu.be/2mI_TxkFTGo):

Hari Chakra Prabhu chants Hare Krishna in the Bronx Ratha-yatra (https://youtu.be/1F-0Ny55Z6k):

Saci Devi Dasi chants Hare Krishna in the Bronx Ratha-yatra (https://youtu.be/ThyIZYHwHgk):

Saci also engaged different devotees in leading the Hare Krishna chant in the Bronx Ratha-yatra (https://youtu.be/VcavvURKNAU):

When the parade was underway the whole team of Elite Dance Nation girls danced ahead of our party to their own music. I wonder if they unknowing get spiritual benefit for that dancing before Lord Jagannath (https://youtu.be/poBBspIe0y8):

Pandava Prabhu chants Hare Krishna on the Lower East Side with the Russian sanga after their Sunday program (https://youtu.be/LCkclAihlxs):

Tulasi Prabhu chants Hare Krishna in front of Matchless Gifts with the Russian sanga at the end of their Lower East Side harinama (https://youtu.be/Fe5-8NnniaY):

Abhay and friends chant Hare Krishna at ISKCON NYC Sunday Feast Gaura Arati Kirtan (https://youtu.be/3CVOFGMUY8w):

Nityananda Chandra Prabhu chants Hare Krishna at Battery Park (https://youtu.be/0upRitIPC3M):

Rama Raya Prabhu chants Hare Krishna at Battery Park, and a cab driver stops to film it (https://youtu.be/mq8KD6b4upM):

Later another cab driver took a video from within his car (https://youtu.be/vIp6fJrZY7A):

Gokulendra Prabhu chants Hare Krishna in Union Square, and a passerby dances (https://youtu.be/ScKw4nnLlyQ):

I chant Hare Krishna in Union Square (https://youtube.com/shorts/GPQ_SykwCpM?feature=share):

Pandava Prabhu chants Hare Krishna at Union Square (https://youtu.be/GdMP2GJJjLQ):

Narayana Prabhu chants Hare Krishna in Union Square (https://youtu.be/FRr5tPBuMxY):

Rama Raya Prabhu chants Hare Krishna at Union Square, and a Indian mother and son play shakers and dance (https://youtu.be/Go_jWaW9M8E):

Later as Rama Raya Prabhu sang, another passerby played shakers and danced (https://youtube.com/shorts/LJPvuymEErc):

Photos

My mother, Pat Beetle, passed away on May 28, 2024, near Albany, New York, which corresponds to the sixth day of the moon on the lunar calendar, occurring about a week after Nrsimha Caturdasi, or May 18 this year. 

In the Vedic culture people offer Krishna prasadam, food offered to the Supreme Lord, to departed relatives so they attain a spiritual destination. 

I sponsored mango lassi and palak paneer, favorites of my mother, for the devotees’ lunch in Brooklyn. 

Prema Manjari Devi Dasi, the Sunday lunch cook, made the palak paneer with greens she picked from her garden in the morning. I invited those who came to lunch to pray that my mother attains the shelter of the Supreme Lord. I request all who read this to do the same.

Insights

Srila Prabhupada:

From Srimad-Bhagavatam 3.7.11–12:

“As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to have the qualities of matter. But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vasudeva, through the process of devotional service to the Lord in the mode of detachment.”

From Srimad-Bhagavatam 3.7.12, purport:

“If one wants to acquire the mercy of the Lord, one has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements.”

From Srimad-Bhagavatam 3.7.13, purport:

“We have to treat the senses to cure them of the material disease, not stop them from acting, as suggested by the impersonalist. In the Bhagavad-gita (2.59) it is said that one ceases all material activities only when satisfied by contact with a better engagement. Consciousness is active by nature and cannot be stopped from working. Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue is engaged in tasting prasadam, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands are engaged in cleaning the temple of the Lord, the legs are engaged in visiting His temples—or in other words when all the senses are engaged in transcendental variegatedness—then only can the transcendental senses become fully satisfied and eternally free from material engagement.”

From Srimad-Bhagavatam 3.7.14:

“Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Sri Krishna, one can achieve the cessation of unlimited miserable conditions.”

From Srimad-Bhagavatam 3.7.16:

“Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.”

From Srimad-Bhagavatam 3.7.17:

“Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.”

From Srimad-Bhagavatam 3.7.18:

“But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance although it appears real. I am confident that by serving your feet I will be able to give up the false idea.”

From Srimad-Bhagavatam 4.8.34:

“Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.”

From Srimad-Bhagavatam 4.8.36, purport:

“It is said that the heart or mind is just like an earthen pot: once broken, it cannot be repaired by any means.”

From The Nectar of Devotion, Introduction:

“The author of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami, very humbly submits that he is just trying to spread Krishna consciousness all over the world, although he humbly thinks himself unfit for this work. That should be the attitude of all preachers of the Krishna consciousness movement, following in the footsteps of Srila Rupa Gosvami. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous acaryas, and simply by following in their footsteps we may be able to do something for the benefit of suffering humanity.”

Vrindavana Dasa Thakura:

From Caitanya-bhagavata, Madhya 17.2:

“The topics of Madhya-kandha are like drops of nectar. By hearing these topics one's atheistic mentality is vanquished.”

From Caitanya-bhagavata, Madhya 17.16–17:

“The Lord said, ‘Today I have talked to some atheists. Therefore let us have so that My misery will be destroyed.’ As Mahaprabhu, the Lord of Vaikuntha, danced, all His servants surrounded Him and sang.”

From Caitanya-bhagavata, Madhya 17.27:

“Krishna increases the glories of His devotees in all respects. They are able to sell Him wherever they want.”

From Caitanya-bhagavata, Madhya 17.29:

“Gauracandra increases the glories of His devotees in various ways. Who can understand His mercy and punishment?”

Bhaktisiddhanta Sarasvati Thakura:

From Caitanya-bhagavata, Madhya 17, Chapter Summary:

“After returning home Mahaprabhu expressed to the devotees His unhappiness due to conversing with the atheists. In order to remove that unhappiness the Lord began to dance and chant with His associates.”

“Gaurasundara declared that it is useless to maintain a body that is devoid of love of God. Thus, with a desire to give up His body, He jumped into the Ganges. Nityananda and Haridasa, however, pulled the Lord out of the Ganges.”

From Caitanya-bhagavata, Madhya 17.5, commentary:

“Manifesting His own ingenuity over such so-called learned persons who were filled with false-ego, Sri Gaurasundara instilled fear in the atheists who were envious of Vishnu. They thus realized the insignificance of their own knowledge and were defeated by the strength of Mahaprabhu's knowledge. Therefore the mundane scholars realized their own weakness and accepted Him as the conqueror of the proud.”

From Caitanya-bhagavata, Madhya 17.95, commentary:

“In the Mahopanisad it is stated: sa brahmana srjati, sa rudrena vilapayati—“The Supreme Lord creates progeny through Brahma and annihilates them through Rudra.” In the Vamana Purana it is stated: matsyadi rupi posayati nrsimho rudra samsthitah vilapayed viriñci-stha srjyate visnur avyayah “The inexhaustible Lord Vishnu maintains through His various forms like Matsya, annihilates through Nrsimha and Rudra, and creates through Brahma.”

From Caitanya-bhagavata, Madhya 17.109, commentary:

“If someone without understanding of the Vaishnavas' activities and symptoms takes the side of one Vaishnava and criticizes another, then he does not see the Vaishnavas but sees only their external state.”

From Caitanya-bhagavata, Madhya 17.113, commentary:

“Living entities have no position more relishable than the service of Sri Caitanyadeva, who is the only authority for creation, maintenance, and annihilation of the cosmic manifestation. All other positions are temporary, full of ignorance, and distressful.”

Jayadvaita Swami:

In the Vedic civilization, vows were not taken lightly, initiation vows, marriage vows, etc. If one vowed to do something he would do it. He would not try to find some loophole.

If you cannot keep a vow that means that you have no determination or you are not serious.

On a morning walk in Boston, someone who had been regularly attending the temple and Srila Prabhupada’s lectures, inquired from Srila Prabhupada if he could be initiated. Srila Prabhupada replied, “First you should know the philosophy. If today you come on sentiment, tomorrow you will leave on sentiment.”

We take shelter of one who taken shelter of the Supreme Personality of Godhead.

It is not good enough to accept a guru approved by the institution. You have to do the work and see if he is qualified.

We have to be ready to serve the guru life after life.

Do we ever find in sastra that my real guru is my guru’s guru?

The guru has to see if the potential disciple is a real candidate, not flim flam.

From a Tuesday night Bhagavad-gita introductory class in ISKCON NYC:

The only difference is in material life one works for himself and in spiritual life one works for Krishna.

If you cannot follow the rules for bhakti-yoga, then do some service. That will be counted.

I inquired from Srila Prabhupada about the different options Krishna gives in Bhagavad-gita 12.8–12. He said the hierarchy of the options is less important than the fact that they will all ultimately lead to the culmination.

When I read at first an impersonalist translation of Bhagavad-gita it seemed very profound, but I could not see how it could really be practiced.

Because it is hard to conceive of the impersonal feature of God, the impersonalists often worship some deity temporarily with the hope of realizing an impersonal truth they conceive of as being above it.

The impersonalists are more advanced than the materialists because they understand (1) they are spirit, (2) sense gratification will not satisfy them, and (3) maintaining attachment to sense gratification will oblige them to accept other material bodies.

If everything is one, where does all the variety come from. They say the variety comes from maya. But then you have two. You no longer have one. That is a problem.

We must appreciate someone like Mr. Sethi, who just wanted to serve Srila Prabhupada. Although he did not follow all the principles of bhakti-yoga, by serving a pure devotee you can attain all perfection.

Mukunda Datta Prabhu:

We have no choice but to accept what the Lord desires to give to us. Thus it is intelligent to be satisfied with that.

These verses deal with satisfaction: SB 1.16.26, SB 5.9.1, etc.

There are five kinds of irreligion or kaitava-dharma: 
Sin, vidharma  
Another’s dharma, para-dharma 
Pretentious dharma, dharma-abhasa 
Metaphorical dharma, upama-dharma 
Deliberate cheating, chala-dharma

Isvara-gati can mean either (1) the goal of the Lord or (2) the goal that the Lord desires us to attain.

Karma and dharma are practically defined the same, as rituals to get certain results.

Westerners come to the Krishna consciousness movement easily and also leave easily. Indians, on the other hand, do not come easily, but when they do come, they generally stick with it.

In our tradition, theism is not defined by belief in God but by acceptance of the authority of Vedas.

The brahmana has given up material attachments, and so the happiness of the soul can shine through.

Radharani and Her friends have to put up with Krishna too. We can take shelter of them, like we do in Vrindavan, because they are softer.

Why do devotees suffer?

Comment by Janmastami Prabhu: Srila Prabhupada indicates Krishna manages a devotee’s karma to detach him from material enjoyment.

Other answers given are: The Lord’s will, and the devotees’ will. Sometimes demigods put impediments in the path of devotees.

Bhakti Dhira Damodara Swami:

Lord Caitanya is Krishna Himself, but He acts as a devotee of Krishna, and He wants to be treated as such in order to perform His pastimes.

Lord Caitanya does not rub his face on the walls all night in Vaikuntha.

Lord Caitanya taught how one can systematically progress by chanting the holy name of Lord Krishna.

It was the experience of Rupa Goswami that when he chanted Hare Krishna all his senses were chanting and dancing in ecstasy. The name would manifest everything.

In the beginning, we have to put all our attention on chanting Hare Krishna. We cannot jump to the pure stage. We have to become purified.

It is Lord Caitanya’s mission that people become purified by chanting the holy name.

Q (Narada Muni Prabhu): What is the importance of sambandha-jnana in attaining the pure chanting? 
A: We must have a bona fide guru and be a bona fide disciple. Then we will attain success as have many people in the past.

Q (Govinda Prabhu): If we all chant the same holy name why is the result different? 
A: It depends on the recipient. As wet wood in a fire has to dry out first in order to burn, some people require additional purification due to their previous activities to come to the same point.

Q (Govinda Prabhu): Why does it take so long to become purified? 
A: Because we are so stubborn. We are not tired of suffering yet. The problem is that we do not want to be in the mode of goodness. The fault is not with the name or with Krishna, but with ourselves.

Janmastami Prabhu:

Bhaktivinoda Thakura considers one situated on the madhyama platform, as described in Srimad-Bhagavatam, to be in pure devotional service.

I developed a devotional self-assessment technique so you can see how far you have progressed from kanistha to madhyama. I used it while teaching The Nectar of Devotion 18 times.

Vaiyasaki Prabhu in the mid to late 1980s interviewed 500 Prabhupada disciples who stopped practicing and found practically all of them had a common issue. They could not apply Srimad-Bhagavatam 10.14.8 in their lives: “My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.”

Srila Prabhupada told Giriraj that Krishna manages your sinful reactions so that you advance.

Some gurus fell down because of abusive dealings with godbrothers.

The most important duty of the GBC men given by Srila Prabhupada is to make sure everyone in the temples in their zones attends the full morning program.

We just have to dedicate our lives to spreading Lord Caitanya’s movement to attain success.

Rama Raya Prabhu:

Dhruva Maharaja’s motivation to engage in devotional service was not even mixed. It was purely material.

A man who was a thief, murderer, and dacoit, while running from the police, passed an assembly of people hearing Krishna-katha from a pure devotee. Later someone asked him if he knew where the Krishna-katha recitation was going on, and he pointed him in the right direction. That person who was desirious of hearing Krishna-katha ended up taking it seriously and became a pure devotee. When the criminal died, he was taken to Yamaraja for punishment, but because he assisted a person in his devotional service he was freed from his sinful reactions and ultimately he also attained the spiritual kingdom.

Krishna will ultimately purify everyone so we should not seek revenge.

Who can remember their previous lives? What value is there then in revenge?

If we are unjustly accused, we should not be disturbed. We should think that Krishna will make the truth known in due course.

Gauranga Prabhu:

Even in transcendental ecstasy, Lord Caitanya was counting his number of rounds.

The root cause of hopelessness is thinking “I am the doer.” To understand that Krishna is the controller is the cause of all hope.

There are political responses and emotional responses to challenging situations, but the devotional response is highlighted in the many pastimes of the Srimad-Bhagavatam.

Srila Prabhupada said the best way to serve the family is to become a devotee of Krishna.

My family was objecting to my becoming a devotee. I organized a sat-sanga with about a hundered relatives in Chennai. I had a friend speak about Prahlada Maharaja and tell about how he delivered 21 generations of his family by his devotional service. He concluded by saying because Gauranga Das has becoming a devotee all of you will attain Vaikuntha, and not only that 20 more generations. They were very happy. One said, “Don’t stop chanting. If you have any difficulties, let me know.”

Dhruva was honest in his intentions and he was intense in his efforts, and thus he attained the audience of Lord Vishnu.

One Indian business man was introduced by Srila Prabhupada as a member of the wealthy Birla family.
The man said, “You came to the US with 40 rupees, and now you have property all over the world worth over 40 crores (400,000,000) of rupees. You are the real businessman.”
Srila Prabhupada invited him, “Please join my business.”
The man replied, “Not now.”

A sadhaka should make choices for progress rather than perfection.

There is a difference between emotions from the mental platform and pure devotional emotions.

Arjuna lost his son for real, but because he was protected by Krishna from lamentation, he was able continue fighting enthusiastically in the battle. Dronacarya, however, just thought that his son died, but he became completely dysfunctional as a warrior.

Opportunities are always coming, but Krishna, as Paramatma points them out to us.

Tulasi Prabhu:

Sometimes when I would meet Kadamba Kanana Swami and bow down, he would chant “tulasi krishna preyasi namah namah.” Then he would say, “You are very dear to Krishna because you are named “Tulasi.’”

Krishna lifted Govardhan with His left hand as a joke as the left hand is usually considered weaker.

One Srila Prabhupada disciple explained the reason for Srila Prabhupada’s great worldwide success, “Because Srila Prabhupada gave everything he had to Krishna, Krishna reciprocated.”

-----

People not connected to the Vedic culture are often addicted to things not recommended for spiritual aspirants like meat eating, intoxication, gambling, and illicit sex. Still the devotees of the Lord are so powerful by their mercy such addicts can be freed from material attachments and become attached to the soul’s dharma of devotional service to the Supreme Lord. My guru, Satsvarupa Dasa Goswami, said after hearing a single lecture by Srila Prabhupada at 26 Second Avenue, he was able to give up intoxication and illicit sex.

This famous verse from Srimad-Bhagavatam reveals this truth:

kirata-hunandhra-pulinda-pulkasa

abhīra-sumbha yavanah khasadayah
ye ’nye ca papa yad-apasrayasrayah
sudhyanti tasmai prabhavishnave namah

“Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.” (Srimad-Bhagavatam 2.4.18)

Chelmsford, 18th May 2025 The town renowned as the birthplace of radio experienced a new kind of transmission this weekend—the transcendental sound of the Holy Names of the Lord—as Chelmsford celebrated its first ever Jagannatha Rath Yatra. This historic and spiritually uplifting event brought together vibrant colours, melodious kirtan, rich culture, and deep devotion, marking
Read More...

So, it is said that whenever anything happens to us, that’s because of our own past karma and the people whom we encounter in this life are basically people who we have had some interactions with in the previous lives. So when something bad happens to us, should we consider that it is our karmic debt being neutralized and we should tolerate it? And when does it cross a line and when we should stop tolerating? Answer, we can look at scripture itself for learning this. We see that Lord Ram accepted it when he was exiled and he said, it is probably destiny that Kaikeyi has turned against me like this.

But when Sita was abducted, he didn’t accept that as destiny. He didn’t say it is her karma or my karma. So why? Because the focus was on dharma, on duty.

He said, it is dharma to my father. I was ready to ascend the throne and as a duty to my father, I will go to the forest. So his decision was not based on what was whose karma in the past.

It was based on his understanding of what is his dharma now and how best can he perform that dharma. So when Sita Devi was abducted, naturally it is his dharma as a husband to protect her and he practically moved heaven and earth to rescue her. So the key is that we need to be dharma-centered, not karma-centered.

So, I would say there are three different degrees over here. In general, what is the right thing to do is not so easy to know, but we consider what is it that we are doing, that is the content of our action, why we are doing it, the intent of the action and what is the result of it, that is the effect. These three factors, the Mahabharata, many discussions on ethics are based on this, content, intent and effect.

So now, in terms of content, we could say that if somebody’s actions are interrupting or disrupting our dharma, our capacity to do our dharma, then we need to do what we can to protect ourselves. So, now we could say that Lord Ramakuda said even being a king was his dharma and Kaikeyi was disrupting that. But then he looked at intent over there.

He said the intent, she is not a bad person, but she is going through a bad phase, she is being misled and he still had hope that the family would be brought together or family harmony would be restored. And he felt that if he tried to rebel against his father at that particular time, as Lakshman was recommending, the effect would be that his family would be torn apart. So he considered the content, he could have said, he decided that content was, I want to stick to my duty and my duty is, I want to keep the family of my father and my family together.

So he accepted that, but in the case of Ravan, there was no doubt about his intent. Ravan was known to be a demon who had violated many women in the past and he had just continued a dark pattern with Sita. So therefore, even then with Ravan also, he gave him a chance that if he returns Sita, he won’t have to fight a war, but he didn’t listen.

So then he had to fight. So, with respect to the Pandavas, when they fought, it was not just to gain a kingdom. Of course, as Kshatriyas, they needed a kingdom.

They could have lived in the forest also further, they wanted to, but there was a principle over here that somebody who has by vicious means grabbed a kingdom should not be allowed to flourish. And such a person would only continue to do vicious things if that person was not challenged and checked. So therefore, it is important for him to be checked.

Now my understanding is that if our dharma is being stopped, then we need to do something to correct it. So, for example, if somebody insults us in office, we might say, okay, you know, these things happen. There are some bad elements always there.

Now, if somebody bullies our child at school, what do we do at that time? Should we tell our child, oh, it’s your own karma, deal with it? Well, it depends again, you know. If it is an individual case of one particular child bullying, then we might decide that we train our child to stand up for himself or herself, or we take it to the authorities, we correct it. But suppose we are in a particular place where there is some kind of racism, and that’s just the way it is, hopefully things will change in the future, but now it’s something unavoidable.

Then we have to train our child to become strong, to face it, because that’s how they will grow. So, in general, wherever immediate explanations are available and immediate solutions are available, we need to focus on those immediate explanations and solutions. Karma is used to make sense of things that don’t make sense in terms of immediate causes.

So, Ram had done nothing to anger Kaikeyi, and her behavior towards him could not make sense in immediate terms. So, that’s where he invoked destiny as an explanation. Say, if I’m feeling cold right now, should I just say, oh, this cold is my karma? Or I can say, can you just adjust the AC temperature a little bit? If it can be adjusted, if there’s an immediate cause and immediate solution, just go over there and finish the whole cycle.

But say, if I have come to Canada over here, and the weather here is cold, then I may decide that it is my duty that I am here as a speaker, and I have to tolerate certain things. But tolerate doesn’t mean that I don’t try to get warm clothes. So, I think once we start going into what is whose karma, we will just get caught in paralysis by analysis.

So, we focus on what is our dharma, and how best can we do our dharma. So, yes, I think inside a family, there will always be some people who will not be very pleasant to us. And that’s the flip side of being a part of, say, a large family or extended family.

Then some hurtful words are spoken. They can be tolerated. But if there is regular abusive language and tactics being used, then we have to create some boundaries.

It is not so much to get back at the other person, it is to focus on doing our own dharma. That we have our family responsibility, we have social responsibility, we have professional responsibilities, and we need to be able to do that. So, the purpose of life is not going to be fulfilled simply by exhausting our past karma.

The purpose of life will be fulfilled by executing our present dharma. It is, We should be humble and be tolerant. But for what? So that we can glorify Krishna constantly.

But say, if somebody is abusive behavior or hurtful behavior such that, that is consuming our mind and then we are not able to chant, we are not able to practice bhakti, our mind is getting so disturbed by that. Then, at that time you may say, I am being tolerant, it is my own past karma. But the point is, life success does not come by enduring past karma.

Okay, there is some negative, we exhaust the negative. But we need to do some positive so that we can develop our attraction towards Krishna and go towards Krishna. Even if we don’t go towards Krishna, we want to create a brighter future for ourselves, we have to do something positive also.

So, if our capacity to do something positive is being obstructed, then we have to do something to address it. If someone is a very talented cricketer, but they are in a particular area, where because of the community they belong to, caste, politics or whatever is there, they are never going to get a chance to play over there. And should that person say that, oh, it’s my own karma and stay over there? God has given you talent, it’s your dharma to do justice to the talent.

And go to some other city, join some other club where there will be more fair opportunity and move ahead. That’s why tolerate is definitely one option and there are many times when tolerate is the best way. We as a society are becoming quite intolerant in the sense of not intolerant towards other people in the religious intolerance, but in terms of our capacity to deal with provoking situations, to overreact to them.

We are tending to do that. So, tolerance is an important virtue. But tolerance is only one of the options at our command.

The post Should we keep tolerating all present suffering by seeing it as a result of our past Karma? appeared first on The Spiritual Scientist.

# ISKCON Marks a Milestone in Child Protection with New CPOC Website ISKCON’s founder Srila Prabhupada is shown in archival images lovingly offering prasadam to children — an embodiment of his enduring compassion and care for the innocent. Today, that legacy is being powerfully realized in a bold new initiative: the launch of ISKCON’s Child
Read More...

The International Society for Krishna Consciousness has orchestrated one of the most remarkable spiritual transformations of the digital age, leveraging social media platforms to spread ancient Vedic wisdom to millions worldwide. Through strategic digital outreach, ISKCON has successfully bridged the gap between timeless spiritual teachings and contemporary global challenges, creating a movement that transcends geographical
Read More...

Hare Krishna! Join us for the auspicious Snana Yatra festival at ISKCON Auckland on Sunday, June 15, 2025, starting from 11:00am. This annual festival celebrates the divine abhishek (bathing) ceremony of Sri Jagannatha, Baladeva, and Subhadra. All are welcome to participate. Program will conclude with a prasadam feast.

+ Stay back afterwards and witness a special Hati-Vesha Darshan of their Lordships.

Hare Krishna! Join us for the joyous Panihati Cida Dahi Festival at ISKCON Auckland on Sunday, June 8, 2025, starting from 11:00 am. This annual festival commemorates the historic meeting between Lord Nityananda and Raghunatha dasa Goswami at Panihati, West Bengal.

For the festival program please see the poster.

We look forward to your association!

The mother of Srila Vrindavana dasa Thakura’s was Sri Narayani devi, the niece of Srivasa pandita. In his Sri Caitanya Bhagavata, Vrndavana dasa has described how his mother attained the affectionate fervour of Sri Gaurasundara.

Vrindavana dasa was born four years after Mahaprabhu took sannyasa. When Mahaprabhu disappeared he couldn’t have been more than twenty years old. He was initiated by Sri Nityananda Prabhu and was apparently the last disciple whom Sri Nityananda accepted.

He accompanied Sri Jahnava Mata to the Kheturi maha-mahotsava. Sri Krsna dasa Kaviraja Gosvami has glorified Vrindavana dasa Thakura as the Veda Vyasa of the pastimes of Sri Caitanya Mahaprabhu.

Vrindavana dasa Thakura’s Sripat, where his worshipful Deities of Sri Sri Gaura-Nitai are still residing, is at Denur. Denur can be reached by bus from Navadvipa.

Hare Krishna. Please accept my humble obeisances. All glories to Srila Prabhupada! Devotees long utilized social media platforms like Facebook to share live stream videos of spiritual teachings, kirtans, and events, connecting devotees worldwide with the wisdom of revered Gurus such as HH Kadamba Kanana Swami, HH Gopal Krishna Maharaj, HH Bhakti Charu Swami, and
Read More...

Eshant Garg: For years, I adhered to the Ritvik belief system, convinced that it represented the most faithful continuation of Srila Prabhupada’s legacy. Like many others, I was drawn to its simplicity and the comfort it offered — that we could remain connected to Srila Prabhupada without the complexities of formal initiation through living spiritual
Read More...

In neighborhoods from Maryland to Manchester, Indian families have found a piece of home in the gleaming towers and quiet farm communities of the International Society for Krishna Consciousness (ISKCON). Far from India’s bustling streets, these Hare Krishna temples and farm ashrams have blossomed into cultural sanctuaries where immigrants and their children reconnect with the
Read More...

ISKCON’s worldwide book distribution program stands as one of the most remarkable spiritual outreach initiatives of modern times. Since its inception in the 1960s under the guidance of A.C. Bhaktivedanta Swami Prabhupada, this devoted effort has placed over half a billion books into the hands of readers across continents, languages, and cultural boundaries. The extraordinary
Read More...

Throughout the world, the International Society for Krishna Consciousness (ISKCON) temples have welcomed countless visitors who have shared their positive experiences. This article compiles genuine testimonials and impressions from people who have interacted with ISKCON centers globally, showcasing the impact these spiritual communities have on outsiders. Temple Aesthetics and Atmosphere Visitors to ISKCON temples often
Read More...

Since its founding in 1966, the International Society for Krishna Consciousness (ISKCON) – often known as the “Hare Krishna” movement – has grown into a worldwide network of temples and outreach programs. In city squares and remote villages around the globe, ISKCON temples welcome people from all backgrounds to chant the sacred “Hare Krishna” mantra,
Read More...

The International Society for Krishna Consciousness, lovingly known as ISKCON, is more than a spiritual organization—it is a movement that embodies the timeless beauty of devotion, community, and divine love. Born from the vision of A.C. Bhaktivedanta Swami Prabhupada in 1966, ISKCON has blossomed into a global sanctuary for seekers of spiritual truth, drawing hearts
Read More...

If some Christians compare Jesus with Krishna and say that our God died for us, has your God died? So how do we reply? Answer, generally the interaction between two faith traditions can fall in three modalities. The technical words used are apologetic, irenic, and polemic. So apologetic is where we try to establish how we are right.

It has nothing to do with apology. Apologetics is a way of rationally establishing one’s own ideas. Apologetic is how we explaining how we are right. Irenic is showing how both of us are having similar interests, similar values, at least we are pursuing something similar, looking at commonalities. And polemic is we’re proving how the other person is wrong.

Now, for example, when interfaith gatherings happen, the primary mood is ironic. When debates happen, the mood will be polemic. When we are giving our talks, explaining our tradition, we are being apologetic. We’re not being apologetic. We are practicing apologetics, the idea.

Yeah. So there’s the apologetic mode of interaction or engagement. Now depending on where a person is coming from, we will need to respond accordingly. Generally, if a person is coming from polemic mode, where they are trying to prove that their God is better than our God, then it depends on our particular nature, how we will engage. Some people, when they’re confronted, they will want to also get into the confrontation.

Some people may feel that I just don’t want to get into it. But from a logical perspective, this idea of God dying, there are many theological problems with it itself. For example, It it does show if you can say principle that god cares so much That God sent his son or God gave himself and God die God, agreed to die. Mhmm. But the problem is that if that is the love of God, then what about all the people who lived before Him?

Did God not love any of them? Did God’s love start at a particular time itself? If that is such a great sign of love, then why doesn’t that happen repeatedly? There are so many people, doing so many wrong things. God could come and sacrifice himself repeatedly.

There are so many people who if we consider that same point that if God is ready to sacrifice his own life or the life of his own son, whoever that has conceived the relationship between the son and the father, then can God not give people more chances? Why have eternal damnation at all? What kind of parent would condemn a child forever for not listening to them during one lifetime. So, basically, there are three ways here what I’m talking about is that question the concept itself, question the context of the concept, question the consequence of the concept. So in general, if the question is, is there a comparison?

This is our god does not need to die to show His love. Our God shows if you really want to have an understanding, our God and your God is ultimately one same God, understood in different ways, conceived in different ways, approached in different ways, But it’s one ultimate reality. And God our understanding is that God stays in our heart always to guide us. God descends repeatedly. God doesn’t just come one time and insist that all of history should turn backward to that particular one time alone to be to gain salvation or deliverance or freedom.

God descends repeatedly And across history and geography. God keeps giving repeated chances where each lifetime the soul gets an opportunity to turn towards God over multiple lifetimes. In our tradition, God does not send people to hell. God goes with people to hell. God is present as a super soul even in the hearts of those who are in hell.

And the universe is like a university. Hell is like a tough classroom, but it’s temporary. Nothing our our God’s love is so great that God’s love is the only enduring reality. Everything else, including hell, including the souls turning away from God, Everything else is temporary. So this could be the polemic way of approaching.

And sometimes that’s what is the best. Sometimes you may have to if the person is actually simply inquiring and is not really polemic, then you could have the ironic way of approaching where yes. God’s dying is a principle of sacrificing for the sake of others. And in our tradition, also, god shows the example of sacrifice that Ram comes as a prince, but he lives in a forest, right, to show how we should face adversity in life, how to respond to adversity with grace, with dignity. Lord Chetanetics, the renounce order, although he had a comfortable and happy family life because he wants to share spiritual wisdom and divine love.

So that particular expressions of sacrifice may vary according to tradition, but the principle of sacrifice is universal. That’s the ironic way of dealing with it. The The principle of sacrifice is so much that in our tradition also that God accompanies his soul in the world, wherever that soul goes. So I would say that’s why there are different ways in which we can respond. This is the apologetic way would not really work in this particular situation because they are not really interested in what our tradition teaches.

They are interested in how whatever it is that our tradition teaches compares with their tradition. So if you’re going to focus more on the the question was what is your conception of God? What is your conception of God’s love for us? Then the apologetics might be more helpful at that particular point.

The post How do we respond to a Christian who argues “Our God died for our sake–such was his love for us. How did your God show his love for you?” appeared first on The Spiritual Scientist.

In this important and timely podcast, Basu Ghosh Das, Secretary of the ISKCON India Bureau, joins members of the ISKCON India Scholars Board (IISB)—Krishna Kirti Das (IISB Convenor) and Sridhar Srinivasa Das (author) —to discuss the recent Supreme Court proceedings held on 16 May, 2025, concerning the long-standing legal dispute between ISKCON Bangalore and ISKCON
Read More...