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A Vaishnava, a pure devotee of the Lord, is unhappy to see the suffering of others. Therefore, Lord Jesus Christ agreed to be crucified—to free others from their suffering. But his followers are often so unfaithful that they have decided, “Let Christ suffer for us, and we’ll go on committing sin.” They love Christ, but they think, “My dear Christ, we are very weak. We cannot give up our sinful activities. So you please suffer for us.”

Srimad-Bhagavatam states that any bona fide preacher of God consciousness must have the qualities of titiksa (tolerance) and karuna (compassion). We find both these qualities in the character of Lord Jesus Christ. He was so tolerant that even while he was being crucified, he didn’t condemn anyone. And he was so compassionate that he prayed to God to forgive the very persons who were trying to kill him. (Of course, they could not actually kill him. But they were thinking that he could be killed, so they were committing a great offense.) As Christ was being crucified, he prayed, “Father, forgive them. They know not what they are doing.”

A preacher of God consciousness is a friend to all living beings. Lord Jesus Christ exemplified this by teaching, “Thou shalt not kill.” But most Christians misinterpret this instruction. They think the animals have no soul, and therefore they think they can freely kill billions of innocent animals in the slaughterhouses. They decide, “Let us kill anyway” and open big scientific slaughterhouses. “If there is any sin,” they think, “Christ will suffer for us.” This is a most abominable conclusion. Christ can take the sufferings for the previous sins of his devotees. But first they have to be sane: “Why should I put Jesus Christ into suffering for my sins? Let me stop my sinful activities.”

So, although there are many persons who profess to be Christians, it is difficult to find one who actually follows the instructions of Lord Jesus Christ.

Suppose a man—the favorite son of his father—commits a murder and then thinks, “If there is any punishment coming, my father can suffer for me.” Will the law allow it? When the murderer is arrested and says, “No, no. You can release me and arrest my father; I am his pet son,” will the police officials comply with that fool’s request? He committed the murder, but he thinks his father should suffer the punishment! Is that a sane proposal? No. “You have committed the murder; you must be hanged.” Similarly, when you commit sinful activities, you—not Jesus Christ—must suffer. This is God’s law.

Jesus Christ was a great personality—the son of God, the representative of God. He had no fault. Still, he was crucified. He wanted to deliver God consciousness, but in return they crucified him. They were so thankless; they could not appreciate his preaching or who he was. But we appreciate him and give him all honor as the representative of God. Of course, the message that Christ preached was according to his particular time, place, and country, and suited especially for a particular group of people. But he is the representative of God. Therefore we adore Lord Jesus Christ and offer our obeisances to him.

Once, in Melbourne, a group of Christian ministers came to visit me and asked, “What is your idea of Jesus Christ?” I told them, “He is our guru. He is preaching God consciousness, so he is our spiritual master.” The ministers very much appreciated that.

Actually, anyone who is preaching God’s glories must be accepted as a guru. Jesus Christ is one such great personality. We should not think of him as an ordinary human being. The scriptures say that anyone who considers the spiritual master to be an ordinary man has a hellish mentality. If Jesus Christ were an ordinary man, he could not have delivered God consciousness.

—Srila Prabhupada

Perhaps one of the saddest parts about growing up is learning that Father Christmas is not real. I recall a few years ago hearing how a teacher had been hauled across the coals for revealing this terrible truth to his class of six-year-olds, after outraged parents had bombarded the school with complaints. I was never […]

The post Come Out of the Darkness appeared first on ISKCON News.

“Now these Christmas holidays have begun in your country. Throughout the whole month of December you’ll observe nice festivities. Why? It began with God consciousness. Jesus Christ came to give you God consciousness, and in relation to him these festivities are going on. It may have degraded into another form, but the beginning was God consciousness. Now we may have lost it. But people cannot be happy without reviving God consciousness. It may be named differently—‘Krishna consciousness’—but that means God consciousness. That is the necessity. We want to love somebody. Our love will be perfected when we love Krishna, or God. We are teaching that. Try to love God, and if you love God, if you love Krishna, then automatically you love everybody. That is the perfection of love.”

—Srila Prabhupada, December 2, 1968, Los Angeles (adapted)

In 1974, near ISKCON’s center in Frankfurt am Main, West Germany, Śrīla Prabhupāda and several of his disciples took a morning walk with father Emmanuel Jungclaussen, a Benedictine monk from Niederalteich Monastery. Noticing that Śrīla Prabhupāda was carrying meditation beads similar to the rosary, Father Emmanuel explained that he also chanted a constant prayer: “Lord Jesus Christ, be merciful unto us.” The following conversation ensued.

Śrīla Prabhupāda: What is the meaning of the word Christ?

Father Emmanuel: Christ comes from the Greek word Christos, meaning “the anointed one.”

Śrīla Prabhupāda: Christos is the Greek version of the word Kṛṣṇa.

Father Emmanuel: This is very interesting.

Śrīla Prabhupāda: When an Indian person calls on Kṛṣṇa, he often says, “Kṛṣṭa.” Kṛṣṭa is a Sanskrit word meaning “attraction.” So when we address God as “Christ,” “Kṛṣṭa,” or “Kṛṣṇa,” we indicate the same all-attractive Supreme Personality of Godhead. When Jesus said, “Our Father, who an in heaven, sanctified be Thy name,” that name of God was “Kṛṣṭa” or “Kṛṣṇa.” Do you agree?

Father Emmanuel: I think Jesus, as the son of God, has revealed to us the actual name of God: Christ. We can call God “Father,” but if we want to address Him by His actual name, we have to say “Christ.”

Śrīla Prabhupāda: Yes. “Christ” is another way of saying Kṛṣṭa, and “Kṛṣṭa” is another way of pronouncing Kṛṣṇa, the name of God. Jesus said that one should glorify the name of God, but yesterday I heard one theologian say that God has no name—that we can call Him only “Father.” A son may call his father “Father,” but the father also has a specific name. Similarly, “God” is the general name of the Supreme Personality of Godhead, whose specific name is Kṛṣṇa. Therefore whether you call God “Christ,” “Kṛṣṭa,” or “Kṛṣṇa,” ultimately you are addressing the same Supreme Personality of Godhead.

Kolkata, the Cultural Capital of India, where Srila Prabhuada appeared under the jackfruit tree in 1896. Sri Sri Radha Govinda Mandir was the first ISKCON Temple in India opened personally by Srila Prabhupada in Aug 1970. In May 1971, he installed the first Deities in India, Sriman Mahaprabhu, Sri Radha Govinda. ISKCON’s first Rathyatra in
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*”Live as if you were to die tomorrow. Learn as if you were to live forever.” Mahatma Gandhi* Today, in Coventry I stopped a senior gentleman who revealed he was familiar with the Bhagavad Gita, having been a school teacher for decades. As we spoke further, I was left stunned as I realised he was
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On the sacred occasion of Gita Jayanti, I would like to contemplate how the Bhagavad-gita’s message is immensely relevant to all of us because it is a message of hope amid hardship. I will talk about it in terms of three key terms and one broad context.
The Gita’s purpose
Jiva Goswami explains that we can understand the essence of a book by looking at what comes in the start and what comes in the end.
The first instructive words spoken by Krishna in Bhagavad-gita are in (02.11). Before that, he has spoken in (01.25), (02.02), and (02.03), but those are more descriptive or indicative or friendly words. The first instructive philosophical words come in (02.11).
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
So, the first word ‘aśocyān’ means ‘not worth lamenting.’
And the last instructive word spoken by Krishna is (18.66). He speaks some more verses afterward, which are the glorification of the Gita, and he asks Arjuna a question in his concluding verse in (18.72), but the last instructing words are (18.66).
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
‘mā śucaḥ’ means do not lament.
In essence, the Gita starts by saying that whatever we are lamenting is not worth lamenting; whatever we are in agony about or distressed about is not worth getting distressed about. And lastly, it says do not be distressed. This is akin to a doctor telling a patient who is terribly upset about something, “Oh! I am in so much pain. I might have cancer. I might be going to die.” The doctor says, “This is not worth worrying.” Then the doctor explains why it is not worth worrying, and finally concludes by saying, “Do not worry.”
So how does the Gita give us this message that the things that we are getting disturbed are not worth getting so disturbed up about?
I will explain the Gita’s message in three T’s. Let’s look at the first T
Temporariness
The Gita states that the things that get us worked up are all temporary.
mātrā-sparśās tu kaunteya (02.14)
The Gita says the contact between the senses and the sense objects just comes and goes. The thing that is disturbing us today, six months later or one year later, we will not be so disturbed about it. How do we know that? We can look back at something that disturbed us one year ago or five years ago; we may not even remember that thing. If we have some journal or if somebody tells us that we were so disturbed at that time about that thing, we will wonder: “Was it really worth getting so disturbed about?” Even the worst of problems that we may face whether they are in terms of health, relationships or finance, whatever it is – they all are temporary. Do not get too worked up about them, Krishna says. Does that mean that we do not care about anything at all? No, that brings us to the second T.
Timeless
Timeless is God and timeless is God’s love for us and timeless is God’s plan for our ultimate well-being. In (5.29) in the Bhagavad-gita, Krishna says suhṛdaṁ sarva-bhūtānāṁ. That he is the well-wisher of all living beings. Ups and downs are happening in this world, but through all those ups and downs, Krishna is always working for our well-being. He is within our hearts, and he is guiding us.
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati (18.61)
Whether we are devoted to him or not devoted to him, he is still our greatest well-wisher. The Gita urges us to focus on that timeless reality through contemplating and practicing yoga, especially bhakti yoga which directly gives us access to God and God’s infinitely loving heart through the connection of love. That brings us to the last T.
Tolerance
Basically, we need to turn from the temporary to the timeless. And what do we need for that? Tolerance.
Tolerance is sometimes misunderstood to be passivity. But the Gita is not talking about tolerance in those terms. The Gita, for example, tells Arjuna to tolerate ‘tāṁs titikṣasva bhārata.’ But what must be tolerated? The Gita is not saying to Arjuna, ‘Oh! The Kauravas have committed atrocities; just tolerate them.’ No. While doing one’s duty in the mood of service to God, while turning from the temporary to the timeless, there will be some pain in giving up the temporary. Consider what this means for Arjuna. In fighting against Drona who is Arjuna’s guru and in fighting against Bhishma who is his grandfather. Arjuna may feel some pain. But if that is the price required to do God’s will for the ultimate welfare of the world, then Arjuna should tolerate that.
Thus, tolerance means keep small things small so that we can keep big things big. It does not mean to let big things go away from us. For this, we need to first understand.
What are the small things in life?
What are the big things in life?

The wisdom that the Bhagavad-gita provides all of us says that the temporary things are small and the timeless things are big. While navigating the temporary, how can we link with the timeless? That sometimes requires us to change our mindset, our disposition, and sometimes it may require us to change our situation, but the focus is on how we can connect with God. To have this tolerance, we need to remember that there will never be any perfect situation in the world, there will always be a trade-off. We will always have to settle for a less-than-satisfactory situation in this world, but if in that situation we are steadily making a connection with God then we are going towards a destination of ultimate peace and joy. We will find relief and rejuvenation even in this world by turning from the temporary toward the timeless and ultimately, we will be united in Krishna’s eternal embrace for a life of unending joy.
To summarize, the Gita provides us hope amid hardship by guiding us to turn away from the temporary to the timeless through tolerance.

End of Transcription.

ZONAL PRESENTATION: ISKCON NETHERLANDS The GBC meeting commenced with an engaging presentation on ISKCON Netherlands by Hrdaya Caitanya Dasa, co-GBC for the region, alongside Madhusevita Dasa. The presentation recalled Srila Prabhupada’s historic visit to the Netherlands on July 26, 1972. Noteworthy activities across ISKCON centers in Amsterdam and Rotterdam were highlighted, incorporating events such as […]

The post Highlights from Latest GBC Meeting, December 20, 2023 appeared first on ISKCON News.

Gita Jayanti is the auspicious day of the advent of Srimad Bhagavad-gita. This is the day on which Lord Krishna imparted the essence of Vedic knowledge to Arjuna over 5000 years ago and enlightened him about the ultimate goal of life.

As stated in the Gita-mahatmya, if one properly follows the instructions of Bhagavad-gita, one can be freed from all miseries and anxieties in this life, and one’s next life will be spiritual. Bhagavad-gita literally means the song of the Supreme Lord. It is the most widely known Vedic literature in the world.

The Bhagavad Gita is the essence of Vedic wisdom given by Lord Sri Krishna. His message holds the key to ending all of life’s misgivings and the secret to a life of happiness, satisfaction, fulfillment and self-discovery.

Srila Prabhupada, the Founder-Acharya of ISKCON, has presented the Bhagavad Gita As It Is in a scholarly yet simple language. This is the best–selling version of the Gita in the world.

Gita Jayanti is the day on which Lord Krishna spoke the Bhagavad-gita to Arjuna.

The Gita is also known as the Gitopanisad and is considered one of the Upanisads. The title Bhagavad-gita is sometimes translated as “The Song of God.” Gita means “song.” God, Krishna, is so sublime that whatever He speaks is music and poetry. The word bhagavan has been analyzed by Vedic authorities. Bhaga means “opulence” and is related to the word bhagya: “good fortune.” And van means “one who possesses.” So bhagavan means “He who possesses all opulence in full.”

aisvaryasya samagrasya
  viryasya yasasah sriyah
jnana-vairagyayos caiva
  sannam bhaga itingana

“Full wealth, strength, fame, beauty, knowledge, and renunciation—these are the six opulences of the Supreme Personality of Godhead.” (Vishnu Purana 6.5.47)

All of us possess some wealth. I may have ten dollars, but if I look further, I will find someone who has a hundred dollars. And if I look still further, I will find someone who has a thousand dollars, and a million, and a billion. But no one can say that he has all the wealth in all creation, that no one is equal to him or greater than him in wealth. When we come to that person who has all wealth—no one is equal to or greater than him—that is Bhagavan, Krishna.

The Bhagavad-gita was spoken by Krishna to Arjuna on the battlefield of Kurukshetra. But, as stated in the Gita (4.1),

sri-bhagavan uvaca
imam vivasvate yogam
  proktavan aham avyayam
vivasvan manave praha
  manur iksvakave ’bravit

“The Personality of Godhead, Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.” Lord Krishna originally spoke the Gita to Vivasvan, the sun-god, who spoke it to his son Manu, who in turn spoke it to Iksvaku. In this way the knowledge was passed on through disciplic succession from one to the next to the next. But in the course of time, that chain became broken.

evam parampara-praptam
  imam rajarsayo viduh
sa kaleneha mahata
  yogo nastah parantapa

“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.” (Gita 4.2) Nasta means “spoiled.” You may have a nice plate of prasada, but if you leave it aside and it becomes old and contaminated, it becomes nasta, spoiled. It is food, but you don’t get the benefit. And to get the real benefit of the Bhagavad-gita, one must receive it through parampara (evam parampara-praptam imam rajarsayo viduh).

Five thousand years ago, Lord Krishna detected that the chain was broken and that, consequently, the knowledge had been lost. So He came again and spoke the Bhagavad-gita again, to Arjuna: “Now, Arjuna, you become the first recipient of this knowledge in the new chain, so that the knowledge is received and presented as it is.” Srila Prabhupada called his translation of the Gita the Bhagavad-gita As It Is. “As it is” means as Krishna spoke it and as Arjuna understood it—five thousand years ago.

How did Arjuna understand it? First, he accepted Krishna as the Supreme Personality of Godhead:

          arjuna uvaca
param brahma param dhama
  pavitram paramam bhavan
purusam sasvatam divyam
  adi-devam ajam vibhum

“Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest.” (Gita 10.12)

He accepted everything that Krishna said as true: sarvam etad rtam manye yan mam vadasi kesava—“Krishna, I totally accept as truth all that You have told me.” (Gita 10.14) “I accept whatever You say, in toto.” He did not discriminate that he liked some parts of the Gita but not other parts. Sarvam etad rtam manye: “I accept in toto everything that You have said.”

If we begin to discriminate, “I like this portion, but I don’t like that one,” we become implicated in ardha-kukkuti-nyaya, “half-hen” logic. A farmer had a hen that was laying eggs. But the farmer thought that only the hind portion was valuable, because that part was giving eggs—that the neck portion was simply troublesome, because it just ate food. He concluded, “I will cut the neck portion, which is just a botheration, and keep the hind portion, which gives eggs.” And when he did, of course, the hen died and there were no more eggs.

One verse in the Bhagavad-gita that is very popular among some people states, karmany evadhikaras te: “You are entitled to do your duty.” They think, “I can do my duty. I can go to work. I can make and spend money. I can take care of my family, live with my family, enjoy with my family and friends. That is a precious instruction.” But when they come to sarva-dharman parityajya mam ekam saranam vraja—give up all varieties of religiousness and surrender to Krishna—that is a little troublesome, and they want to cut that part: “We don’t really need it. We’ll just keep the really valuable part: I can do my duty.”

In order to get the full benefit of the Bhagavad-gita, it is essential to accept it as it is. Devotees who have accepted it as it is and applied its principles in their lives have undergone extraordinary transformations. This knowledge can really help people. And any genuine person who gets something good will naturally want to share it with others. Anyone who has imbibed the nectar of the Bhagavad-gita, gotten the benefit of the Bhagavad-gita, will want to share the knowledge with others. It is natural. If you are eating a nice plate of prasada and taste something really good, it is natural to say, “You should try this; it’s really good.” Or, “You should try this with this; it’s a really good combination.” Anyone—any child—will do that. So, when you actually experience the benefit of the Bhagavad-gita in your life, you will naturally want to share the knowledge with others so that they too can benefit and become happy.

Now, why did Krishna choose Arjuna to be the first student of the Bhagavad-gita? Arjuna was not a sannyasi; he was a married man. And he was not a brahman; he was a warrior. Why Arjuna? Krishna explains,

sa evayam maya te ’dya
  yogah proktah puratanah
bhakto ’si me sakha ceti
  rahasyam hy etad uttamam

“That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” (Gita 4.3) The main qualification for understanding the Gita is bhakto ’si me, to be Lord Krishna’s devotee. And later Krishna says that one should hear the Gita with faith and without envy (sraddhavan anasuyas ca srnuyad api yo narah). (Gita 18.71) This is a most important point: to get the true benefit of the Gita, one must be a devotee.

What does it mean to be a devotee? Sometimes the word devotee is used quite broadly. To begin, let us understand devotee in contrast to karmi, jnani, and yogi. These are all technical (as well as general) terms. A karmi engages in fruitive work. He works for personal gain: “I have worked and earned. Now I have the right to enjoy the fruit.” That is 90 percent of the world. People work, and they feel, “I have earned the money, so I have the right to spend it—on myself, on my family, on my community, on my country” (or whatever limited or extended concept of sense gratification they have). But the Gita says no. Karmany evadhikaras te ma phalesu kadacana: “You have a right to perform your prescribed duty, but you are not entitled to the fruits of action.” (Gita 2.47) The fruits belong to Krishna.

If you invite a carpenter to your house and give him wood and nails and glue—everything he needs—and say, “I want you to build me a cabinet,” in the end, to whom does the cabinet belong—to the carpenter or to you? It belongs to the proprietor, not to the worker. The worker has assembled the ingredients supplied by the proprietor, but that doesn’t make him the owner.

This entire material creation, this entire cosmic manifestation—the elements are provided by Krishna. The earth we tread; the water we drink; the air we breathe; the fire, or electricity, we use—everything belongs to Him, and we cannot rightly claim any of it for ourselves. We may assemble the elements in different ways, but it all belongs to Him and is meant to be used for His purposes.

A karmi engages in work and wants to keep the fruits for himself. A karma-yogi engages in work but gives the fruits to Krishna. A man may grow a tree that produces fruit. A karmi will keep the fruit for himself, whereas a karma-yogi will give the fruit, or some of the fruit, to Krishna. The sakama-karma-yogi has selfish desires, but he still gives something to Krishna. If the tree produces a hundred mangoes, he may give one or two or ten or twenty to Krishna. And as he becomes purified, as he develops more faith and becomes more attached to Krishna, he will give more to Krishna. And eventually he may give all one hundred mangoes to Krishna, without any selfish desire (niskama-karma-yoga). But he will not be the loser. Krishna will give him His prasada, His mercy.

The jnanis and often the yogis are impersonalists; they believe that God is ultimately impersonal—nameless, formless, without qualities, without activities. They may even go so far as to think that Krishna’s form is material, that just as we have a physical body made of flesh and bones and blood, so does Krishna. And according to them, if Krishna is material, then His name, form, qualities, and activities are also all material. People may chant His name, but ultimately they have to go beyond that. People may worship His form, but they have to go beyond that. People may talk about His qualities and activities, but they have to go beyond that. Ultimately, according to impersonalists, we have to go beyond all these illusory forms and names and come to the all-pervading impersonal light and merge and become one with it. Then there is no you, no me, no Krishna—nothing. Just oneness.

In theory, that is also a possibility. But it is very rare to achieve that state, and very difficult. Lord Krishna explains in the Bhagavad-gita (12.2–7):

mayy avesya mano ye mam
  nitya-yukta upasate
sraddhaya parayopetas
  te me yuktatama matah

“Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

ye tv aksaram anirdesyam
  avyaktam paryupasate
sarvatra-gam acintyam ca
  kuta-stham acalam dhruvam

sanniyamyendriya-gramam
  sarvatra sama-buddhayah
te prapnuvanti mam eva
  sarva-bhuta-hite ratah

“But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.

kleso ’dhikataras tesam
  avyaktasakta-cetasam
avyakta hi gatir duhkham
  dehavadbhir avapyate

“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

ye tu sarvani karmani
  mayi sannyasya mat-parah
ananyenaiva yogena
  mam dhyayanta upasate

tesam aham samuddharta
  mrtyu-samsara-sagarat
bhavami na cirat partha
  mayy avesita-cetasam

“But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Prtha—for them I am the swift deliverer from the ocean of birth and death.”

Not only is the impersonal path difficult; the result is also not very satisfying, because ultimately everyone wants happiness and love. The two most basic human needs are to love and be loved. We want friends, we want family, and we want community, and we are not happy without them. If you were a billionaire but could never see another living being, would you be happy? No. You would be so desperate for company, for relationship, that you would say, “I don’t want this wealth. I just want to be with people I love and who love me.” In a way, this was Arjuna’s thinking at the beginning of the Bhagavad-gita. He considered, “What is the use of winning a kingdom if in the course of the battle all my friends and family die? What’s the use? With whom will I enjoy my kingdom?” The thought of being without family and friends so overwhelmed Arjuna that he said to Krishna,

na hi prapasyami mamapanudyad
  yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
  rajyam suranam api cadhipatyam

“I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like that of the demigods in heaven.” (Gita 2.8)

There is much truth to what Arjuna said at the beginning of the Gita, but that truth is on a lower level. By the mercy of Lord Krishna, after hearing the Bhagavad-gita, Arjuna was elevated to a higher, better understanding. He realized that perfect happiness and love were to be realized in relation to Krishna, and so Arjuna surrendered unto Him.

Krishna gave Arjuna the choice. Krishna did not force him, because true surrender, or true love, is voluntary. Krishna gave Arjuna the freedom to deliberate and then decide:

iti te jnanam akhyatam
  guhyad guhyataram maya
vimrsyaitad asesena
  yathecchasi tatha kuru

“Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.” (Gita 18.63) Yathecchasi tatha kuru—“You can do whatever you like.” We all have free will, given to us by God. But after hearing the Bhagavad–gita, Arjuna immediately responded, karisye vacanam tava: “I will do whatever You say.” That is the position of the surrendered devotee.

arjuna uvaca
nasto mohah smrtir labdha
  tvat-prasadan mayacyuta
sthito ’smi gata-sandehah
  karisye vacanam tava

“Arjuna said: My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.” (Gita 18.73)

Now we may be a little worried. We are back to that troublesome sloka, sarva-dharman parityajya mam ekam saranam vraja: “Abandon all varieties of religion and just surrender unto Me.” And we may wonder, “What are the implications of karisye vacanam tava: ‘I am prepared to act according to Your instructions’? What if Krishna tells me to give up my wife, my children, my business, my home? Then what?” This is a problematic question, and some people may not want to pursue the course of surrender to Krishna, because they are afraid of the consequences.

But there is some leniency here, some considerateness. Lord Krishna gives us a gradual process to come to the stage of surrender, because surrender is based on faith. When we have faith in someone or something, we can surrender. And if we don’t have faith, we won’t surrender. In this present Age of Kali, faith is very rare. It is very difficult to come by genuine faith. The society is materialistic, and everyone is cultured in the idea that they are independent, free to think and do whatever they like, without restriction. In fact, they are envious. Material life means envy—first of Krishna. People think, “Why should I surrender to Him? I am also intelligent. I also know things. I can also speak and argue. Why should I surrender?” And people find fault with Krishna: “Why did He tell Arjuna to fight? Why did He cause so many people to die?” In particular, people who are envious find fault with Krishna. They can never understand the Bhagavad-gita. Therefore Lord Krishna says,

idam te natapaskaya
  nabhaktaya kadacana
na casusrusave vacyam
  na ca mam yo ’bhyasuyati

“This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.” (Gita 18.67) One must be a devotee, a bhakta. Only devotees are without envy.

Still, like a loving father, Krishna wants to bring all His sons and daughters to the highest perfection, even though He knows that it may take some time. A parent will want his child to grow to be strong and healthy and happy and intelligent and competent, and to take over the family’s business. A genuine, loving parent will want to give everything to the child, but the parent first wants to see that the child is responsible enough.

As I grew up, my father gave me a weekly allowance. My first allowance was five or ten cents. I was just a child, and he wasn’t sure how I would use the money. Eventually he raised my allowance to twenty-five cents. And I felt so proud: “My father really trusts me.” Twenty-five cents was quite a good amount for me then.

So, parents want to give to their children, but they also want to see that their children are responsible enough to take care of what they give them. In a similar way, Krishna wants to give us everything—even Himself—but He wants to see that we are qualified.

Another analogy is a teacher in a classroom. The study of math begins with one plus one equals two. There is much more, but the students proceed step by step: addition, then subtraction, then multiplication, then division—so many processes they have to learn.

In the Bhagavad-gita, the first instruction is that you are not the body but the soul within the body. Aham brahmasmi. That is the beginning, and if we understand even one line of the Bhagavad-gita, from the very beginning, our lives will change.

dehino ’smin yatha dehe
  kaumaram yauvanam jara
tatha dehantara-praptir
  dhiras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” (Gita 2.13) If we just understand that we are not the body but are the atma, the jivatma, within the body, that alone is enough to change our whole life. We will no longer act on the basis of the body, for sense gratification, but on the basis of the soul, for self-realization. In today’s materialistic society one’s whole endeavor is to get things for the body—my body, my wife’s body, my children’s bodies, my parents’ bodies—to make the body comfortable. But the body is just like a dress for the soul. Now, which is more important—the clothes or the person inside the clothes? The person, of course. The body itself is just a dress, which changes. The real person is the soul, who exists always.

vasamsi jirnani yatha vihaya
  navani grhnati naro ’parani
tatha sarirani vihaya jirnany
  anyani samyati navani dehi

“As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.” (Gita 2.22)

If we understand just this one point from early in Krishna’s teaching in the Bhagavad-gita, our entire life will change. We will work for the benefit of the soul, which is our actual self and is part and parcel of the Supreme Self, God, Krishna, knowing that our real relationship is with Him, not with the body. And then, gradually, step by step, we will come to the conclusion of the Bhagavad-gita:

man-mana bhava mad-bhakto
  mad-yaji mam namaskuru
mam evaisyasi satyam te
  pratijane priyo ’si me

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

sarva-dharman parityajya
  mam ekam saranam vraja
aham tvam sarva-papebhyo
  moksayisyami ma sucah

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” (Gita 18.66)

Man-mana—always think of Krishna. If you do that, you will naturally become a devotee of Krishna (mad-bhakto). You will worship Him (mad-yaji) and offer obeisance unto Him (mam namaskuru). It is so simple.

The critical point is man-mana, to always think of Krishna. And how can we always think of Him? In the ninth chapter of the Gita Krishna says,

satatam kirtayanto mam
  yatantas ca drdha-vratah
namasyantas ca mam bhaktya
  nitya-yukta upasate

“Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” (Gita 9.14) Satatam kirtayanto mam—if we always (satatam) engage in glorifying Krishna, chanting His holy name (kirtana), we will always think of Him.

We are Hare Krishna devotees, and we are speaking about the Bhagavad-gita. What is the connection? The chanting of Hare Krishna is the real way to follow the instructions of Lord Krishna in the Bhagavad-gita. Sri Krishna Chaitanya, the incarnation of Krishna for the present Age of Kali, who inaugurated the Hare Krishna movement five hundred years ago, taught, kirtaniyah sada harih: “Always chant the holy name of Hari [Krishna].” And in the Bhagavad-gita, Sri Krishna gives the same instruction: satatam kirtayanto mam—always engage in kirtan, chanting the holy name of Krishna. So, the chanting of Hare Krishna is really the fulfillment of Lord Krishna’s ultimate instruction in the Bhagavad-gita: man-mana—always think of Krishna. And chanting is the best—and easiest—way to think of Him.

Of course, we think of Krishna when we hear about Him from the Bhagavad-gita and Srimad-Bhagavatam, but for that we need a book or a reader. We think of Krishna when we see His deity form, His murti, but for that we need a temple, a mandir, with a murti. There are so many ways of thinking of Krishna, but the beauty of chanting, either kirtan or japa, is that we need only our tongue and ears. In the Bhagavad-gita (10.25) Lord Krishna recommends, yajnanam japa-yajno ’smi: “Of sacrifices I am the chanting of the holy names [japa].” This, anyone can do. Young or old, black or white, man or woman, educated or uneducated—anyone and everyone can chant Hare Krishna and fulfill Krishna’s instruction in the Bhagavad-gita.

Sri Caitanya-caritamrta, the authorized biography of Sri Chaitanya Mahaprabhu, relates an instructive story. While touring South India, Sri Chaitanya came to the holy place of Sri Ranga-kshetra, where, in front of the temple, He saw a brahman holding the Bhagavad-gita and crying, surrounded by people who were laughing and criticizing him. Sri Chaitanya asked him, “Why are these people laughing?” And the brahman replied, “I am holding the Bhagavad-gita, but I am more or less illiterate. I don’t know how to pronounce the words properly, and I do not know what they mean. But my guru ordered me to read the Gita, and so I read all eighteen chapters every day.” Chaitanya Mahaprabhu inquired, “Why are you crying?” And the brahman replied, “When I hold the Bhagavad-gita, I see before me Krishna and Arjuna on the chariot. Krishna is acting as Arjuna’s chariot driver. Taking the reins in His hands, He appears very beautiful. While seeing Lord Krishna instructing Arjuna, I weep in ecstatic happiness.” Then Lord Chaitanya told the brahman, “You are the true authority in the reading of the Bhagavad-gita. You know the real purport of the Bhagavad-gita.” And He embraced him.

Proud people may think, “Oh, these Hare Krishna people can’t understand much. They don’t know Sanskrit. They don’t have the samskaras. Let them chant. It is good.” But actually, by chanting the holy name of Krishna, one awakens one’s love for Him, which is the real purport of the Bhagavad-gita. By chanting, one fulfills the Lord’s instructions in the Bhagavad-gita to always think of Him and sing His glories. Although some who chant may not be very learned or knowledgeable in a certain sense, if they are genuine devotees of Krishna, they are fulfilling the real purport of the Bhagavad-gita.

aho bata sva-paco ’to gariyan
  yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
  brahmanucur nama grnanti ye te

“Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas, and fulfilled everything required.” (SB 3.33.7)

The International Society for Krishna Consciousness not only presents the knowledge of the Bhagavad-gita; it also gives the practical means by which one can fulfill its purport—to become a devotee of Krishna, to always think of Him, to worship Him, to offer homage to Him, and to preach His message. After personally surrendering to Krishna (sarva-dharman parityajya mam ekam saranam vraja), one can go further and teach this knowledge. This is Lord Krishna’s last instruction:

ya idam paramam guhyam
  mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
  mam evaisyaty asamsayah

“For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

na ca tasman manusyesu
  kascin me priya-krttamah
bhavita na ca me tasmad
  anyah priyataro bhuvi

“There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” (Gita 18.68–69) The real conclusion of the Bhagavad-gita, built upon one’s full surrender to Krishna, is to spread this message and thus become most dear to Krishna.

This is the opportunity we all have. On Gita Jayanti we think of Krishna, recite the Gita, and perform the yajna, but the real essence of the celebration is to bring more people to Krishna, to the wisdom of the Gita. As devotees, we want to bring others to Krishna, and when we do, Krishna is even more pleased. And that is what Gita Jayanti is really meant to do: to please Krishna, to bring the Bhagavad-gita to more people and bring more people to Krishna—and make us dear to Krishna.

It is a wonderful, wonderful opportunity. I have been chanting Hare Krishna and reading the Bhagavad-gita for forty years, and it is ever-fresh. Once, Srila Prabhupada told a New York Times interviewer, “Every day your employer is printing so many newspapers. On Sunday especially the paper is so big that one can hardly carry it. But after reading it for an hour, people throw it away. Here is this book—the Bhagavad-gita—and people keep it and read it for a lifetime, and in this way it has been read for the past five thousand years. Give people such literature that will be taken and kept forever.” And the reporter laughed—and agreed.

I am very grateful to all of you for having come this evening, after what was probably a long, hard day at work, braving the rush-hour traffic. I am grateful that you came and spared your valuable time. And I look forward to working together with all of you on this wonderful project, which will be so beneficial to so many people. Srila Prabhupada’s guru instructed him to preach the message of the Bhagavad-gita in English all over the world, telling him, “This will do much good for you as well as your audience.” So, it is win-win-win: it will be beneficial for you, it will be beneficial for the people in general, and ultimately Krishna will be pleased. And that is our goal—that is what bhakti means—to please Krishna. When Krishna is pleased, our life is successful and we are naturally satisfied and happy.

Thank you very much.

Hare Krishna.

[An address by Giriraj Swami to leaders of Hindu organizations,October 23, 2009, Houston]

In our pursuit of wealth, knowledge, or power – what do we really want? We’re all thinking, “How can I be happy in this world? What do I have to do? Who can I approach for happiness, peace, and prosperity? Can our teachers and professors help us obtain happiness? Perhaps religion or government?” We might […]

The post Making Krishna Consciousness Relevant: The Most Special Gift appeared first on ISKCON News.

The TOVP Communications Department is pleased to release our 2024 Visions of the TOVP Vaishnava calendar flipbooks for North America and India. These calendars are viewable online, downloadable and shareable, and highlight the best photographic images of the Temple of the Vedic Planetarium by our official photographer, Thakur Saranga das and others.

Click the links below to download your calendar today!

2024 North America Calendar | 2024 India Calendar

As a reminder, the TOVP Nrsimha Wing will be officially opened during a three-day festival from February 29 – March 2, and viewable live on Mayapur TV. Please take this opportunity to Give To Nrsimha to help open the largest Nrsimhadeva Temple in the world.

 

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1) From the right: College Principal, author, Their Graces Dina Bandhu & Sankarshana (Shrila Prabhupada’s 78 year old nephew). His Grace Radharamana Prabhu (V.P. ISKCON Kolkata). 2) The college principal Dr. Madhumanjari Mandal releasing the book with author Rajasekhara NEWS RELEASE A City Named After Prabhupada. A grand book-release function was held on Wednesday 20th
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The TOVP Team would like to wish all devotees an auspicious end of the year and a Happy Krishna conscious New Year. May the Lord bless you and your family members so that you may all advance in His service and dive deep into the ocean of Lord Caitanya’s merciful benediction of love of God, Krishna prema.

We look forward with great anticipation to the next milestone in our progress in 2024, the completion of the Nrsimhadeva Wing in the TOVP, and the Grand 3-Day Nrsimha Wing Mahotsava from February 29, the Divine Appearance Day of Srila Bhaktisiddhanta Saraswati Thakur, until March 2. We encourage every devotee to pray for our successful service in this regard which will bring further empowerment and protection from Lord Nrsimha for the completion of the TOVP. The entire event will be broadcast live on Mayapur TV.

We also request one and all to Give To Nrsimha during this end of the year time as a final gesture of love and devotion, and to complete their pledges, if possible. Please pray to the Lord as follows:

Oh Sri Radha Madhav, Asta-sakhis, Sri Mahaprabhu,
Oh Sri Pancha-tattva, great acharyas! If it pleases You,
Build Your temple, born of Srila Prabhupada’s heart.
Oh Lord Nrsimhadeva, please help me. Let me do my part.

Go to the Give To Nrsimha Fundraiser page today and help as much as you can to do your part.

A New Year’s prayer from Srila Bhaktivinoda Thakur:

“O New Year, all glories to you! Pay special attention to the development of Sri Mayapur Dham. Publish all devotional literature. Satisfy the people of the world by distributing the Lord’s holy names. Guide the living entities in such a way that they take to chanting of the holy names of the Lord while cultivating pure devotional service.”

MIRACLE IN THE MAKING ~ HOME OF OUR DIVINE PROTECTOR

 

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There is so much to be said about Srimati Yamuna-devi dasi.

In October of 1970 I was one of a group of Srila Prabhupada’s disciples from America going to join him in India. On the way, we stopped in Brussels, and it was there, in an apartment, that I first met Yamuna-devi—and Malati and Syamasundara (I had met Gurudas before that, in Boston). Upon entering, I could immediately feel their intense, extraordinary devotion to Srila Prabhupada—it was so palpable, so tangible; the room was just suffused with their devotion—and we spent the next several hours there together. As enthusiastic as I was to go to India to be with Srila Prabhupada, I felt like I could stay in that room forever; I never wanted to leave the association of these amazing devotees who were so attached to Srila Prabhupada and so capable of serving him in such different ways.

Gurudas had arranged a cheap flight on a small airline, and so, that evening we boarded an old converted dual-propeller cargo plane, bound for Bombay with a stop in Cairo. In my mood of Krishna consciousness then, I was quite oblivious to things around me. I wanted to avoid maya—anything that could distract me from Krishna—and didn’t pay much heed to anything that didn’t relate directly to my service. I was focused on the idea of chanting and hearing every word of the Hare Krishna mantra distinctly, on always thinking about Krishna and never forgetting Him. And I had heard that Srila Prabhupada had said that if you have trouble hearing, you should chant loudly. And sometimes, to really get into the holy names—and to break out of any possible lethargy—I would jump up and down. One or two of the devotees told me that they were anxious about how people in Egypt might react to my chanting, but I was determined.

There was unrest in Egypt at that time, and when we landed in Cairo we were met on the tarmac by soldiers and armed security guards with bandoliers of bullets around their chests and machine guns over their shoulders. And as we deplaned, walking down the steps, the men were pointing machine guns in our direction. Then Yamuna, as I learned later, saw the guards suddenly move their guns up and down, shifting their aim. And when she turned around to see why, she saw me behind her, walking down the stairs chanting japa, jumping up and down.

Anyway, we escaped Egypt and flew to Bombay, where, as arranged by Srila Prabhupada, we were taken to Kailash Seksaria’s house. There I went through a period of confusion—some things were difficult for me to understand and cope with—and I wasn’t sure what to do. I was a relatively new devotee, at least compared with the others in the group, and somehow I just got the inspiration to go to Yamuna and Gurudas for help. What they told me was extraordinary, and for me, revolutionary. I entered their room feeling completely at a loss, but they turned the whole thing around, saying that Srila Prabhupada had sent me to engage them in thinking about him and about topics of deep significance. They turned the whole thing completely around, and I believe they were completely genuine in the way they took it and in what they said. And that was the beginning of what proved to be a very close relationship with them both.

While we were staying at Seksaria Bhavan, Srila Prabhupada introduced a new tune for the Gurvastakam prayers in the morning. He tried to teach some of the men, but they couldn’t quite get it. Then he decided to instruct Yamuna, in the presence of us all, and she picked it up right away. Afterward, Srila Prabhupada told Yamuna, “Learn to listen. You cannot follow nicely unless you hear nicely, and you cannot lead nicely unless you have learned to follow nicely.” And gradually the rest of us learned the new melody.

In Bombay, Srila Prabhupada was invited to attend the Vedanta Sammelan in Amritsar, and so a party of seven men and two women—Yamuna and Kausalya—traveled there with him by train. The Vedanta Ashram offered us two small rooms and the use of the large common courtyard just outside. Srila Prabhupada occupied one room, Yamuna and Kausalya the other.

Srila Prabhupada was very protective of the women, and he would have them ride to programs with him in his car while the men took rickshaws. He did programs in the morning and evening—and often in between. Kausalya told me that driving to one engagement, he mentioned that he needed new shoes. “Stop at the next Bata shoe store,” he said. In the store, he told Yamuna and Kausalya, “You choose the shoes for me,” and sat down. So, they looked all around the store and found some white crisscross plastic sandals that they thought would be just right. Each of them carried one shoe up to Srila Prabhupada, and they slipped them on his feet. He smiled and asked, “Do you like them?” They responded, “Yes.” “Then we will buy them.” And so he did.

In the afternoons when there was some free time, Yamuna would chant in the courtyard. It was very cold in Amritsar in November, but it would be a little warmer when the sun came out in the afternoon, and she would sit cross-legged with her back erect and chant Hare Krishna maha-mantra japa continuously with her eyes closed—nonstop. She told me then that when she chanted, her ears and mind and heart opened up to the holy names and the names would enter and she would just hear the sound. She would be fully absorbed in the sound, not even thinking that she was chanting the holy names or that these were names she was hearing—she was just absorbed in the sound.

After Amritsar, Srila Prabhupada and his party traveled by train back to Bombay. On the way, the train stopped at the New Delhi station, and a gentleman, a lawyer named D. D. Gupta who had been corresponding with Prabhupada and had been informed of his stopover, came to meet him. He requested Srila Prabhupada to leave some disciples in Delhi to start the activities there. Prabhupada turned to Gurudas, who was riding in the same compartment, and said, “This man is inviting us. Get down and see what you can do.” Gurudas asked for some devotees, and then he and Prabhupada agreed on a team: Yamuna, Gopala, Bhakta Bruce (now Bhanu Swami), and me.

Mr. Gupta arranged for us to stay in two rooms in Old Delhi, near Delhi Gate. The rooms were very basic—just plain concrete with whitewash on the walls—and they abutted the courtyard at the center of the building. We would have to walk around the courtyard to use the simple latrine (though, in urgent cases, we would often run!).

Mr. Gupta, it turned out, was a peculiar man. He was an advocate, but not a very big one. And he was miserly. He would keep his used, dead batteries in a drawer in the hope that they would come back to life.

The whole situation was very austere, but it was wonderful being with Gurudas and Yamuna. We were like a family, with Gurudas and Yamuna like our older brother and sister, taking care of us in the absence of our father, Srila Prabhupada.

After leaving us in Delhi and spending some days in Bombay, Srila Prabhupada proceeded to Indore for the Gita Jayanti Mahotsava, and our small party joined him there. Once, when we entered his room, he looked up from his desk, and Yamuna remarked, “Srila Prabhupada, you look just like a picture I have seen of your guru maharaja looking up from his desk.” And Srila Prabhupada replied, with all humility, “All that glitters is not gold. My guru maharaja was like gold; I am like iron.”

From Indore, Srila Prabhupada and his party traveled to Surat, in Gujarat, where we received an overwhelming reception. In Surat something happened—I actually haven’t thought of it for years. One day I was chanting my rounds on the roof of the house where we all were staying, and somehow my mind got fixed on the idea that . . . I had heard that Srila Prabhupada said that if you can deliver just one soul back home, back to Godhead, then your own deliverance is assured. Somehow I thought of my girlfriend from before I joined, and I considered, “Maybe I should have her come and join me, and I will make her a pure devotee, and then I’ll go back to Godhead.” It all made perfect sense to me, but I thought I had better consult Gurudas and Yamuna. I was very serious, and they questioned me, “Why her in particular? There are so many souls that you could deliver back to Godhead—why her?” Indirectly, they pointed out my attachment for her, and they induced me to abandon that strategy.

After Surat, Srila Prabhupada stopped in Bombay, where he met with the few devotees based there. We were all staying at the Sea Palace Hotel, which was pure vegetarian and belonged to Sri Ramchand Chhabria, who knew the devotees from England and was himself vegetarian. While we were there, a new issue of Back to Godhead magazine arrived, and the first article was Srila Prabhupada’s poem “Markine Bhagavata-dharma,” written when he initially arrived in America, in Boston. We had never seen the poem before; it had never been published. Gurudas, Yamuna, and I got together to look at the magazine, and Yamuna read the poem out loud. It was written in a mood of deep humility and dependence on Krishna. And when she got to the end—“Signed—the most unfortunate, insignificant beggar, A. C. Bhaktivedanta Swami”—she burst into tears. She couldn’t contain herself.

Years later, in September 2002, after celebrating the anniversary of Srila Prabhupada’s arrival in America, I wrote Yamuna-devi, “Two days ago I spoke of the time Srila Prabhupada’s poem “Markine Bhagavata-dharma” first appeared in English in BTG and you read it to Gurudas Prabhu and me and at the end you cried.” And she replied, “I sang this prayer this year on Vyasa-puja day, and all the while torrents of tears fell. One of my weaknesses is tears.”

From Bombay Srila Prabhupada went to Allahabad for the Ardha-kumbha-mela, and Yamuna and I were there with him. Srila Prabhupada spoke on the story of Ajamila and the holy name from the Sixth Canto of Srimad-Bhagavatam. Only the first two cantos had been translated and published, so Prabhupada read from his Sanskrit Bhagavatam with commentaries, sometimes translating from Sridhara Swami’s and occasionally from Jiva Gosvami’s.

While there, I heard that Srila Prabhupada had said that he was speaking for Yamuna. And in April 2007, when Yamuna visited me in Carpinteria and I asked her about it, she told me something that etched an indelible impression on my heart. She always thought that she had as much right as anyone else to walk or sit close to Srila Prabhupada, she explained. And generally when he spoke, she would sit in front of the vyasasana at his feet. She had never really distinguished in terms of etiquette that men should walk closer to Prabhupada, and women farther, or that men should sit closer to him, and women farther. And the movement had been like that—like a family. In Allahabad, however, one of the sannyasis had explained to her that in India the women sat apart and that she should too.

About 10:30 the next morning, after she hadn’t sat at the foot of Srila Prabhupada’s vyasasana as usual, Prabhupada noticed her passing by his tent and called out, “Yamuna, come in here.” She entered and offered her obeisances, and before she got up, he said, “So, you don’t want to hear anymore?” Yamuna burst into tears; Prabhupada—hearing from him—was her life. “Where were you this morning?” he asked. Yamuna told him what had happened. Prabhupada was silent.

That, Yamuna told me, was a turning point in her life. It changed her whole orientation in Krishna consciousness. She suddenly had the realization that she would not always have Prabhupada’s company. Since 1967, when Srila Prabhupada recovered from his stroke, she had never been able to conceive of ever being separated from him. The devotees were so dependent on him for everything, it was inconceivable to them that he would not be with them. But, she told me, every disciple must come to a personal realization that there will be a time when the spiritual master will not be present. And for her, that moment came in Allahabad, after her talks with the sannyasi and then with Srila Prabhupada.

Sitting in Prabhupada’s tent, she asked him, “How much time did you actually spend with your guru maharaja?” “Very few occasions,” he said. “Maybe five or six. But they were very intimate. We used to walk and talk so many things.” Then he said, “Those who think that association with the spiritual master is physical, they are no better than a mosquito sitting on the lap of a king. And what is the business of a mosquito? Simply to suck blood. So many of my godbrothers, they were big, big sannyasis, and they thought like that, and they simply sucked blood.”

Yamuna took Prabhupada’s words as confirmation. She now understood that she needed to go to another place to explore her relationship with him and her service to him in separation. She began to consider the question of vani (words, instructions) and vapuh (body, form), and she got more and more insight into it. As she told me, it is something “unlimitedly deep and profound. You can hear the terms on the surface, but vani means to again be in Prabhupada’s presence”—to be in his presence in separation as much as when you were in his physical association. “So, that was a turning point for me, to realize that Prabhupada was going to leave this planet: ‘He is an old man, and he is going to leave, and I have to prepare.’ ” She took it that from that moment she must start mentally preparing—find a way of continuing in Krishna consciousness that was not based on Srila Prabhupada’s personal association.

“So, that is that story of hearing,” she continued. “Prabhupada said, ‘I am speaking because you want to hear so much. I am speaking as much because you want to hear so much.’ So he knew that hunger. I never expressed that to him, but he knew.”As Yamuna often said, Srila Prabhupada was completely aware of every disciple in every way—both their internal consciousness and the external manifestations of their service.

Vani and vapuh became a major theme in Yamuna’s life—how to maintain one’s connection with Srila Prabhupada through vani to the same degree and with the same intensity as in his physical, even close personal, presence. She was convinced that it was possible, and she arranged her life in such a way as to always receive his guidance and mercy—to always be in his association.

Then came the Bombay pandal. Syamasundara Prabhu, who was the temple president, divided the work into different departments, with one devotee in charge of each. (Often, that devotee was the department.) And Yamuna was in charge of the Deities. We had very little money. Although we were raising funds for the pandal program, we needed it all for the event. And the treasurer, Rishi Kumar, was very tight with the money, which Srila Prabhupada considered a good quality for the treasurer. Sometimes Rishi Kumar would put a sign on his office door: “Closed for three days.” So, Yamuna was charged with raising the funds for the Deities. That was the year we got big marble ones. In the pandal we had small brass Deities, and on the last day of the program there was to be a procession from the pandal, at Cross Maidan, to Chowpatty, where there would be a program at the beach, at which Sri Sri Radha-Rasabihari would be revealed for the first time to the people of Bombay. And she just couldn’t raise the money.

One day while she was out endeavoring to raise funds for the Deities, Yamuna became so disappointed and distraught that she just sat down on the sidewalk and wept. A black limousine, with a pious, distinguished-looking gentleman in the back seat, stopped on the road before her, and the gentleman got out of the car and asked her what was the matter. “We’re having a pandal program,” she explained, “and I’m in charge of the Deities’ outfits and decorations, and I have to raise the money, but no one is giving, and we’re running out of time.” “Don’t worry,” he replied. “I am the chairman of two of the biggest temple trusts in Bombay. How much do you need?” “Two thousand five hundred rupees,” which was really a lot back then. “Don’t worry,” he said. “Just come with me to my office, and I’ll give you a check for the whole amount.” She was that sincere and dedicated.

From Bombay, Srila Prabhupada sent Tamal Krishna and me to Calcutta to arrange a similar pandal program, and eventually Yamuna also came, and soon she was engaged in the service of the Deities there, Sri Sri Radha-Govinda. Every morning we would look forward to the darshan of the Deities. The worship was so beautiful—so devotional.

One day at the pandal site I approached Yamuna and told her that I had some questions regarding my future and the future of the movement that I just could not answer but with which I didn’t want to approach Srila Prabhupada directly. The whole mood at the time was, “Don’t disturb Srila Prabhupada. He has to translate. He has important things to do. Don’t go to Srila Prabhupada.” When I told Yamuna my questions, however, she responded, “No, you should go to him. You are just the type of devotee he would want to spend time with, and these are just the types of questions he would want to answer.”

So, based on Yamuna’s advice, I approached Srila Prabhupada in his room at the temple, and my meeting with him was very significant. “Before joining the movement,” I said, “I was interested in making movies, and I even made one. So I was thinking maybe I should make movies about Krishna consciousness.” Srila Prabhupada replied, “That, others are doing. Our main medium is books.”

Then I said, “Srila Prabhupada, now you are here, so everything is all right. But what if in the course of time, when you are not here, ISKCON falls from the standard? What should I do?” And Srila Prabhupada replied, “You are also one of the important members of the Society”—I was actually very new—“You are also one of the important members of the Society, so you work for the correction. But don’t leave.”

These instructions have been guiding me ever since. And it was Yamuna who advised me to go and ask Prabhupada directly.

After Calcutta was the Delhi pandal. Again Yamuna arranged beautiful Deity worship—for Sri Sri Radha-Gokulananda, who later went to Bhaktivedanta Manor in England. The darshans were spectacular. But after the program, she was very sick. She was staying in the same, large house as Srila Prabhupada, and he noticed that she was missing. He inquired and found out that she was sick. She was resting in a small room—like a closet. Because she was sick, she had to have her own room, and that was all the devotees could offer. Srila Prabhupada went to visit her and found that no one was really taking care of her, and he became concerned and assigned a devotee to care for her. It was cold, and I think he gave her his own room heater—perhaps the only one. And he said that we have to take care of our devotees when they fall ill.

After the Delhi pandal, I went to Madras, while the rest of the party went to Vrindavan with Srila Prabhupada for the first time. There was one car—an Ambassador—with Srila Prabhupada and some men, and a bus with the rest of the devotees. Prabhupada was in the car, and he noticed Yamuna climbing into the bus. He said, “Wait! Wait!” He called her, knowing that she was very sick, and told the men to get out. Then he had her get in the back seat with Gurudas and one other man—Prabhupada was in front with the driver—and the other men went on the bus.

In time, Srila Prabhupada got some land in Vrindavan and put Gurudas and Yamuna in charge. And she related a couple of incidents to me that I consider to be very instructive. Once, a small group of devotees went to the Radha-Damodara temple, and the Goswami in charge invited them to have prasada. The devotees sat in the courtyard, and the Goswami arranged the Deities’ maha-prasada for them. While they were honoring the prasada, he began to blaspheme Srila Prabhupada—“Why does he wear a ring?” and all sorts of things. The devotees felt extremely uncomfortable and were tempted to just get up and walk out, but somehow they decided not to. After the incident, Gurudas and Yamuna reported to Srila Prabhupada what had happened, and Prabhupada instructed, “In Vrindavan there are five thousand caste goswamis, five thousand shopkeepers, and five thousand widows, and we have to keep good relations with all of them; otherwise we will end up in court like the Gaudiya Matha.”

On another occasion, Srila Prabhupada sent Gurudas and Yamuna to meet his godbrother Professor O. B. L. Kapoor. At some stage after Srila Bhaktisiddhanta Sarasvati Thakura left, Professor Kapoor had taken shelter of a babaji as a siksa-guru. Srila Bhaktisiddhanta had vehemently criticized these babajis, and they had staunchly opposed him. So this was a very peculiar situation, that Professor Kapoor had taken shelter of a babaji who was the type of person who was the object of his spiritual master’s criticism and in turn opposed his spiritual master. But Srila Prabhupada simply said, “That is his weakness”—that’s all. He didn’t consider that this disqualified Dr. Kapoor from helping the movement. Srila Prabhupada had a very broad view of the Krishna consciousness movement and of engaging people in it, and that was demonstrated quite vividly in Vrindavan.

Then Srila Prabhupada left us, and things did change. And I didn’t see Gurudas and Yamuna for many years. But then somehow my relationship with Yamuna was revived. She had been a mentor to me, and decades later she was again. Although so many years had passed, when we met again it was more or less the same—the relationship hadn’t changed, and we shared thoughts about Srila Prabhupada and his service and his mission. She was always very concerned about the mission, that Srila Prabhupada’s legacy should be preserved as it is and not adulterated or compromised.

I also saw that she was very absorbed in Krishna consciousness. When I think of the five main processes of devotional service (pancanga-bhakti), she was very strong in all of them.

sadhu-sanga, nama-kirtana, bhagavata-sravana
mathura-vasa, sri-murtira sraddhaya sevana

“One should associate with devotees, chant the holy name of the Lord, hear Srimad-Bhagavatam, reside at Mathura, and worship the Deity with faith and veneration.”

She was very strong in reading and studying. Every morning she would read the Bhagavatam and the teachings of the more recent acharyas—Srila Bhaktisiddhanta Sarasvati Thakura and Srila Bhaktivinoda Thakura—taking special note when they spoke about the holy name. This was a major focus for her, and she would relish reading, especially instructions related to nama-bhajana and to guru-seva.

Another thing about Yamuna-devi struck me as amazing. About the time of the first Bombay pandal, when we were staying in Akash Ganga, a high-rise apartment building in an affluent part of central Bombay, when we would go out she would stay back and clean. She would clean the whole place, for hours. And while cleaning, she would sing in a very ecstatic mood. The rest of us were going here and there—for service, but there were incidental benefits: seeing exotic India, meeting all sorts of cultured and interesting people, tasting varieties of delicious prasada—and she was staying back and cleaning. She put her heart into it and would be singing in an ecstatic mood.

Later, in April 2007, when she visited me in Carpinteria, I asked her about this, and she said that Srila Prabhupada had put greater emphasis on bhagavata-marga because he wanted his books produced, so they would be there for all time, and because he wanted his books distributed, so that the income from the sales would support the expansion of the mission. So he didn’t have much time to personally train disciples in pancaratrika-vidhi. But he did train her, and she considered personal service to him to be in the same category as personal service to the Deity. And, of course, she is right. Once, a devotee came forward to fan Srila Prabhupada, and Prabhupada stopped him, saying that he wasn’t a brahman. So, cleanliness is one of the basic principles of Deity worship. But Yamuna didn’t distinguish between cleaning the guru’s ashram and cleaning the Deity room. As she told me, “In Bombay, I learned to take joy in that cleaning. Whether you are serving the spiritual master or the arca-vigraha, the cleaning is external and internal. It is a very spiritual engagement—as powerful as distributing books.”

She explained that Srila Prabhupada would teach each servant about the importance and standards of cleanliness according to the servant’s capacity to understand. And she told me how strictly he had trained her. He had his four-tiered cooker, and if he found a black spot on the bottom of any of the pots, he would really chastise the servant: “This is not Vaishnava. This is Muslim. No Vaishnava will ever leave a black spot on any of the pots in the kitchen.” Prabhupada’s cooker was always to shine like gold.

Based on Srila Prabhupada’s instructions, Yamuna developed a whole system for cleaning his quarters in Vrindavan—an elaborate five-step procedure, going from bottom to top and top to bottom. First, she would get the big dirt off the bottom, then she would go up as far as she could reach, dusting, and then she would go back to the bottom, cleaning everything as perfectly as she could. If there was anything wrong, Prabhupada would notice and tell her about it. And keeping the rooms clean in Vrindavan was very hard: with the simmering sands of Raman Reti and the whole place being a construction zone, there was always dirt and corrosion—everywhere. The walls of Prabhupada’s rooms were pale yellow, and the floors were black stone. The floors were covered with rugs, and the rugs were covered with white sheets.

One morning when Srila Prabhupada came back from his walk, after Yamuna had gone through her five-step procedure and everything looked as clean as could be, he told her, “Please clean my room, Yamuna. Haven’t I taught you to clean?” “No, Srila Prabhupada,” she said. “How may I improve my cleaning?” He didn’t say anything. On his desk were a picture of Srila Bhaktisiddhanta Sarasvati, his eyeglass case, his tilak, pens, a flower vase, and a staple gun. Srila Prabhupada took the staple gun, which was about two and a half inches long, removed it from its plastic case, lifted up the metal staple holder, and ran his little finger, his pinkie, across the thin metal strip between the staple holder and the hinge. . . .  Dust. Dust. “When will you learn how to clean?”

If Srila Prabhupada had had the time, Yamuna told me, he would have trained all his disciples in both pancaratrika-vidhi and bhagavata-vidhi, but because he was focused more on bhagavata-vidhi, he mainly trained only his close managers and personal servants, be they men or women, in both. Srila Prabhupada knew the consciousness of his disciples—he knew their capacity—and he would train them according to their capacity to absorb it.

Cooking, like cleanliness, is also part of Deity worship, and Yamuna was, of course, most expert. Once, when Srila Prabhupada was coming to Vrindavan, she went to the Vraja-vasis and asked, “What is the best way to make Vraja-vasi rotis?” They told her, “You have to get this red Punjabi wheat berry. You have to grind it in the morning, and then you have to cook it with neem wood.”

When Prabhupada came she didn’t say a word to him, but she got that red wheat berry from Punjab, she had it ground in the morning, and she cooked the chapatis with neem wood. Then she brought the plate in to Prabhupada and put the hot chapati on his plate. He took one bite and said, “This is the red Punjabi wheat berry. You ground it this morning and cooked it with neem wood.” She hadn’t said a word to him—he just knew.

That was at the Radha-Damodara temple in 1972. And there is a sequel to the story about the Vraja-vasi chapatis, from Raman Reti in 1973. I am not a cook—chapatis are too technical for me—so I will read the transcription of Yamuna’s account to me in Carpinteria:

“One time when Srila Prabhupada came—I think it was the first time I met Satsvarupa dasa Gosvami; he was Prabhupada’s servant—I was on a bucket stove again, on the floor—no kitchen. I was making Prabhupada’s prasada, and as you may or may not know, when you cook with a bucket stove and you have a little bit of hard coal and then a little bit of soft coal and then a little bit of cow dung, it is a little hard to regulate. There is a certain temperature, and you cannot turn a switch to make it higher or lower. And then, depending on the thickness of the pot, you know what intensity you want. And then there is what you call a thawa, which is an iron griddle, concave, and to make a chapati you keep that on the stove and then you lift it off and you put the chapati on top of the flame. So, I made chapatis for Prabhupada’s lunch.

“Satsvarupa Maharaja wanted to bring in the lunch, thinking that I probably shouldn’t do it. He brought in the plate, came back into the kitchen, and said, ‘Prabhupada wants me to teach you how to make chapatis.’ And I said, ‘Oh, Maharaja, I would be so grateful if you could do that. I’d love to learn to make chapatis. Please.’

“Then I got up, and he began to wash his hands. By the time he sat down and rolled out a chapati, the thawa was really hot. He rolled out an octopus-like chapati. Now, when you roll out a chapati, the ball bearings for rolling it out is the dusting of flour, and if you roll the chapati in too much flour you actually roll flour into the surface of the flatbread and then even if you try to flap it off, you still have a crust of flour. So, you use a minimal amount for the ball bearings and then flap off the little extra.

“His octopus was covered with flour on a hot thawa. When he put it on, I said, ‘Maharaja, what should I be looking for?’ He said, ‘You wait until there are pimples on the top.’ As soon as the chapati hit the griddle, very hot, the pimples came very fast. He turned the chapati over, and there were little burnt holes. So there was no question of it puffing up.

“So, he put it on, and the little bubbles appeared at different places, and he took it in to Prabhupada. Then he came back and told me, ‘Prabhupada said, “This is excellent.” ’

Yamuna concludes, “So that’s how Prabhupada taught me. It was never with a whip, but they were beatings nonetheless. They were beatings over my head.”

Another time, in 1974, one of the devotees based in Vrindavan approached Yamuna and said, “My wife is coming, and she is a very good cook. She wants to cook for Prabhupada.” Yamuna replied, “How wonderful. I will be glad to engage her in Prabhupada’s service.” The new cook arrived after the big Mayapur festival, when almost all the devotees became very ill with dysentery and other maladies. There was really no proper arrangement for them, but Gurudas and Yamuna cared for them like parents. Yamuna was doing the cooking for the devotees there at Fogel Ashram. Under the circumstances, she really didn’t have time to cook for Srila Prabhupada, so she was very happy that the new cook was there. Meanwhile, Yamuna was trying to make arrangements for the devotees’ prasada. She had no facility, she was unable to speak Hindi and communicate with the locals, and the assistant cooks were ready to walk out at any time. She was working practically twenty-four hours. And she didn’t go to see Prabhupada the entire time.

She began to get messages: “Prabhupada wants you”—but she didn’t go. She just replied, “Tell him I am really busy.” She told me later, “Bad, very bad—really low consciousness.”

When finally she came to Prabhupada’s room, he was about to go out. So she came back the next morning.

Yamuna had given the new cook specific instructions. Still, the lady had taken Srila Prabhupada’s cooker and his unclean laundry and stuffed them in a bolster pillowcase meant for his seating area, now black all over the bottom. Yamuna arrived just as the lady was putting the cooker in with the clothes, in the pillowcase. Srila Prabhupada was also standing there, watching the cooker being shoved into the pillowcase. He didn’t say a word—not to the cook, not to Yamuna.

“Prabhupada knows everything,” Yamuna told me later. Thus he said to her, “Are you too busy to come? So I am delaying my departure for one day.” The men said, “But the cars are ready. We’re just loading them.” “No, Yamuna will stay here and cook for me tomorrow,” Srila Prabhupada stated unequivocally. “I am staying, and she is going to cook for me tomorrow morning, and then we will go.”

Cleanliness. More than thirty years later, Yamuna told me, “I can honestly say that I joyously engage in cleaning, and so in our ashram [in Saranagati, Canada] we sing and clean, sometimes for hours and hours and hours. Our place is very primitive; we have a dirt floor and walls, and a lot of earth outside. It is very simple, but we like to clean a lot. We enjoy cleaning, for Srila Prabhupada and the Deities.”

Kirtan. Yamuna had a dream. I don’t remember the details, and it is a little delicate, because she was a very private person. Anyway, in this dream, or vision—whatever it was, she took it as very real—she was a sage in the forest and Srila Prabhupada was also in the same forest, and somehow he engaged her in doing kirtan. She felt that from her past life there was a connection with Srila Prabhupada in relation to kirtan.

About Srila Prabhupada’s kirtan she said, “Srila Prabhupada’s kirtan had no tinge of being a performance. It was purely for the pleasure of Krishna. It allowed the chanters access to the fact that the Lord’s holy name and the Lord are nondifferent. He said that the key to engaging in kirtan without anartha was hearing and studying our literature, and that gradually it would rise to the platform of pure devotional service.”

And in an e-mail to Bhakta Carl, now Kalachandji das, she wrote, “Leading and chanting in kirtan has little to do with how we sound to each other. It has much more to do with how we call out to Krishna and immerse ourselves in hearing the vibrations of the holy names. What a vehicle for experiencing love of Godhead.”

When Yamuna and the other devotees were recording with the Beatles, George Harrison was so impressed by her singing that he told her he could make her one of the most famous and celebrated vocalists in the world. But she wasn’t interested. Her singing was meant for another purpose—pure devotional service to please Srila Prabhupada and Sri Sri Radha-Govinda.

Yamuna said that to the degree one follows Srila Prabhupada, to that degree things are revealed. And she gave the example of Bhakti Tirtha Swami. She felt that because of his deep connection with the holy name—his dedication to japa, his private time with japa—he was able to perceive Srila Prabhupada’s presence in separation. She said, “Prabhupada freely gave everything to all of us. But it is the individual’s hankering, which leads him to make certain decisions in his life to catch that mercy, that facilitates his or her perception of Srila Prabhupada, especially in separation.”

Yamuna recalled an incident that demonstrated to her unequivocally how Prabhupada knew his disciples. She came to the courtyard of the Radha-Damodara temple in the wee hours of one morning, remaining as silent as humanly possible so as not to disturb Srila Prabhupada, and he came out of his room and called her name. “There was no way Prabhupada could have known that I was there at one thirty in the morning,” she said. “I didn’t make any noise.”

But then she balanced her statement: “On the other hand, there were many times when he would say, ‘I want your report. Otherwise how do I know?’ ” And she added, “There were times when I did it, but other times, because of low Krishna consciousness, I ceased reporting in an honest way, and it contributed to my fall, to my weaknesses in Krishna consciousness. When I was open and revealed everything honestly in my reporting to Prabhupada, as we are supposed to report to Krishna, I was stronger in Krishna consciousness. And when I closed that avenue off, my consciousness suffered.”

In her profound humility, she explained, “Srila Prabhupada’s presence in vani and vapuh, or our ability to perceive his presence in his vani and vapuh, depends on our consciousness—whether we are able to perceive a drop of who Prabhupada was. Some devotees who never had Srila Prabhupada’s company, with their laulyam and their greed for it had more of it than I sometimes did while I was in his company, depending on my consciousness. . . .

“I still have no idea of the greatness of Prabhupada’s presence, then or now, although I think about it a lot, meditate on it a lot. We discuss it almost every day. It comes up in some form or other in our morning Bhagavatam class. . . . Prabhupada’s presence then and now—vani and vapuh. And it is very important to hold onto his presence as the focal point in our maturation in spiritual life, because he is the center in our spiritual life. Nothing comes without his presence. Even if the mercy comes to us through other forms, from endless different places—still, he is the fountainhead. . . . If I am qualified, then certain mercies will come to me. Mercy is not something you bargain for or arrange for or even desire for very deeply. You can have intense hankering, and then whatever comes—whatever form the mercy comes in—it is so Krishna conscious.”

Inevitably, we come toward the end of Yamuna-devi’s stay with us. After Srila Prabhupada’s disappearance day in 2009, she wrote me a letter that shows her deep absorption in Srila Prabhupada and in the holy names, and her intimate relationship with Srila Prabhupada. I think that she really did understand Prabhupada and his mission. He gave her a lot of instruction.

“Dear Giriraj Swami, Pranama dandavats. Jaya Srila Prabhupada! I wanted to share a few thoughts and reflections on yesterday, Srila Prabhupada’s thirty-second disappearance day. We observed the day first at Radha-Banabehari Mandir with our morning program at Radha-Banabehari Mandir, then at a midday program at Govardhana Academy [the school at Saranagati], introducing the students to the traditional way Srila Prabhupada instructed us to honor this day, and then in the evening at a program with adults in the community, who for convenience regularly meet in the evening for any kind of Vaishnava holy day.

“Last night Yadubara showed his preliminary edited footage for DVD Eleven: ‘Srila Prabhupada’s Final Pastimes.’ Though I had seen much of the footage before, it had been without comment, and not arranged in sequence to tell a visual story of Srila Prabhupada’s final days and hours, the moment of his passing, and the aftermath—the Vrindavan parikrama and the samadhi entombment.

“One evening, sitting with my back to Srila Prabhupada’s front bucket seat, riding in a van from Tittenhurst [John Lennon’s estate] to a Conway Hall lecture in London, Srila Prabhupada said loud enough for me to hear, ‘When I die, see that my body is taken on a palanquin around Vrindavan on parikrama.’ Stunned, but immediately attentive to these words, I turned around, and on my knees, bent forward from the waist so that my head was even with his shoulder, I said, ‘Why have you told me to do this, Srila Prabhupada? Better that you tell Tamal Krishna. He has more access to seeing that this is done than I do.’ He replied, ‘No, you can tell him.’ He fell silent and said no more. I too fell silent and said no more.

“Yadubara’s footage last night of the thickest pastime of Srila Prabhupada’s life with us—his passing—was poignant and moving. Though I was not there physically with Srila Prabhupada, I could not have felt closer to him or experienced more of his presence had I been so. Every moment of every day has been a meditation on Srila Prabhupada, and we have been engaged in constant kirtan. Perhaps it would have been difficult for me even to have been there at that time, for except Pisima, it is clear that women were not allowed close proximity to Srila Prabhupada, and that might have been almost unbearable for me after the closeness I experienced in previous years with him.”

She wrote more, expressing appreciation for the devotional mood and service of some of Prabhupada’s disciples who were there—they had “a shared intent to follow Srila Prabhupada’s instructions, glorify his mood, honor his example, and share that with others.” But her letter also expressed her concern about how at a certain point the role of women in the movement had changed. In earlier days . . . of course, she was exceptional—she would lead kirtan before thousands of people, speak before thousands of people, and render personal service to Srila Prabhupada. As she told me, at Tittenhurst she was basically Srila Prabhupada’s personal servant—she and Malati and Janaki. Purusottama would do some of the correspondence, and some of the men would give massage, but basically these ladies were doing the personal service.

She said that one day Prabhupada came into his room—they had just made his bed and done whatever else had to be done in the room—and said, “This is very unusual,” meaning for a sannyasi to have women do that service. He said, “This is very unusual, but it is appropriate.” He continued, “Sometimes I am like your father and you are like my daughters, and sometimes you are like my mothers and I am like your son.”

In the last year there was tremendous concern about Yamuna-devi’s health. At different stages she spoke to me about her condition and options, but then toward the end, perhaps in September, she came to a point with regards to her heart. Because of her size and age, the doctors were afraid to perform an invasive procedure, yet if they didn’t, there was every chance she would have heart failure, at any time. For a while she wasn’t sure what to do, but in the end she decided to just return to her home and depend on Krishna.

She said a few times that she was ready to go, that she felt she had done what she was meant to do, or what she could do, in this life, and she was ready to go. She had no fear, and no regrets. Personally, I questioned her conclusion about her service, and I suggested, “Well, you may have something left to do in terms of service to Srila Prabhupada.” I was thinking of her writing, that she should write about her experiences with and realizations about Srila Prabhupada. But she said, “No, I have thought about it, and there’s nothing really that I have to stay to do. If there is anything—if I am given more time—it is to try to help the women in the movement.” And she added, “I don’t think that you, as a sannyasi, can understand what the women in the movement experience. But if Krishna does give me some more time, I would like to do something for the women, to support the women, to give a strong voice to the women.”

No matter how dire her physical condition was, she was so Krishna conscious. My conversations with her were quite frequent after she went to Bhaktivedanta Hospital. Naturally, I was concerned about her medical condition, and so we would talk about it, and somehow or other, without my knowing how she got there, she would be talking about Krishna and Srila Prabhupada and the holy name and how wonderful devotees were and how merciful Prabhupada and Krishna were and how grateful she was. Quite the opposite of what I often experience with myself: I begin talking about Krishna and then—I don’t know how it happens—somehow I’m talking about my body. With her, I would bring up her body—how she was doing and if I could help in any way—and without my knowing how, suddenly we were talking about Krishna and Prabhupada and the holy name and the prayers of the acharyas and the wonderful service of the other devotees and just how grateful she was for what she had been given.

At about 6:30 in the morning on December 20, Yamuna’s constant companion and spiritual confidante, Dinatarini dasi, found that Yamuna had left. Her hand was in her bead bag, and a slight smile was on her face. She looked completely at peace—even blissful. She had been unafraid of death. She had been confident that she would again be with Srila Prabhupada, or somehow engaged in serving his mission. Such is the destination that awaits anyone who gives his or her life fully to serving Srila Prabhupada, his vani, his vapuh.

Yamuna-devi was a beautiful soul, a divine servant of Srila Prabhupada, his mission, and his Lords. She exemplified nama-ruci (taste for the holy name), jiva-daya (mercy for the living entities), and vaisnava-seva (service to the devotees). She was a mentor, guide, and friend to many, including me, and we will miss her personal presence. Still, we shall try to serve her in separation by upholding the ideals she held dear.

In conclusion, I quote from a letter Yamuna wrote me some years ago, which has given me some solace and guidance at this time:

“I remember when Dina and I visited you in your house in Vrindavan. We asked you one question, and you took three hours to answer it: ‘How has your relationship with Srila Prabhupada changed since his departure?’ ” Again, vani and vapuh. She continued, “The departure of loved ones helps us to change, to go deeper. Surely this will happen.”

I haven’t visited Melbourne temple since earlier in the year and it was blissful to see Their Lordships and the devotees. Radha Vallabha maha-prasadam is famous so I got that mercy as well.

I attended the student program, which has been going for decades, over the road from the temple in the Mary Kehoe centre. This started at Nityananda Pran’s small flat down the road but grew so big that a move was necessary. Usually, over one hundred students come and a follow up program for the more serious is held every Friday.

I haven’t visited Melbourne temple since earlier in the year and it was blissful to see Their Lordships and the devotees. Radha Vallabha maha-prasadam is famous so I got that mercy as well.

I attended the student program, which has been going for decades, over the road from the temple in the Mary Kehoe centre. This started at Nityananda Pran’s small flat down the road but grew so big that a move was necessary. Usually, over one hundred students come and a follow up program for the more serious is held every Friday.

Today is Odana-sasti, the date on which Lord Jagannatha is given a winter shawl. One year when Lord Chaitanya and His associates celebrated this festival in Puri, Pundarika Vidyanidhi, who is Vrsabhanu Maharaja, Srimati Radharani’s father in krsna-lila, received some special mercy. His experience is instructive for us all.

Srila Prabhupada explains, “At the beginning of winter, there is a ceremony known as the Odana-sasthi. This ceremony indicates that from that day forward, a winter covering should be given to Lord Jagannatha. That covering is directly purchased from a weaver. According to the arcana-marga, a cloth should first be washed to remove all the starch, and then it can be used to cover the Lord. Pundarika Vidyanidhi saw that the priest neglected to wash the cloth before covering Lord Jagannatha. Since he wanted to find some fault in the devotees, he became indignant.” (Cc Madhya 16.78 purport)

And Sri Caitanya-caritamrta (Madhya 16.78–81) describes the event: “Pundarika Vidyanidhi initiated Gadadhara Pandita for the second time, and on the day of Odana-sasthi Pundarika Vidyanidhi saw the festival. (78) When Pundarika Vidyanidhi saw that Lord Jagannatha was given a starched garment, he became a little hateful. In this way his mind was polluted. (79) That night the brothers Lord Jagannatha and Balarama came to Pundarika Vidyanidhi and, smiling, began to slap him. (80) Although his cheeks were swollen from the slapping, Pundarika Vidyanidhi was very happy within. This incident has been elaborately described by Thakura Vrndavana dasa. (81)”

From this incident we can learn that the Lord does not tolerate offenses against His servants, even from an advanced devotee, and that He chastises any devotee who commits such an offense even within the mind. We can also learn that a pure devotee accepts such chastisement from the Lord with great happiness, as a manifestation of the Lord’s mercy, of His love and care for His devotees—both for those who may commit such an offense and for those who may be objects of such an offense. A pure devotee thanks the Lord for rectifying him and preventing him from committing further offenses, and he feels great jubilation within his heart.

Hare Krishna.

In Rio Grande do Sul, Brazil, Rasarnava Gauranga Prabhu, the president of the ISKCON Florianópolis temple, met Miss Florianópolis 2023, Camila Maleski, with her escort, Alexandre, who promptly took three BBT books! The couple were so interested that later they returned to speak with us about spiritual life and promised to visit our temple. These
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It was good to visit our Adelaide Temple again and take darsana of Their Lordships Sri Sri Radha Syamasundar and Sri Sri Gaura Nitai. Many people visit the temple, especially in the evenings to see the deities.

One highlight this trip was to see the progress of the extension temple room, Pagoda and amenities block. Abhirama Nityananda Sakha, who is overseeing the construction, told me that they are waiting on the electrical work and then the internal walls, floors and finishing work will be started.

A new book about the Life and times of Srila Prabhupada entitled ‘Calcutta – City of Divine Grace’ by Rajasekhara Dasa Brahmachari – is being released on December 20th, 2023 – at the prestigious Scottish Church College where Shril Prabhupada studied in his youth. The book reveals many hidden facts about Shrila Prabhupada’s birth &
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In the West, this is the holiday season, with both Christmas and Hanukkah. As Srila Prabhupada explained, the Lord comes to this world to enlighten people with transcendental knowledge. Sometimes He comes personally, and sometimes He sends His son or His prophet or His representative, but they all come with the same message. They may speak in different languages according to the circumstances and the audience, but the essence of the message is the same: God is great; we are but small parts and parcels of God, meant to serve Him with love, and we have come from God and are meant to return to Him.

One of Srila Prabhupada’s purports in the Bhagavad-gita As It Is contains a statement that relates to the holidays people in the West are about to celebrate:

“ ‘The avatara, or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatara. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name avatara.’ [Cc Madhya 20.263­–264] There are various kinds of avataras, such as purusavataras, gunavataras, lilavataras, sakty-avesa avataras, manvantara-avataras, and yugavataras—all appearing on schedule all over the universe. But Lord Krsna is the primeval Lord, the fountainhead of all avataras. Lord Sri Krsna descends for the specific purpose of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original Vrndavana pastimes.” (Gita 4.8 purport)

Srila Bhaktisiddhanta Sarasvati Thakura, Srila Prabhupada’s spiritual master, said that Jesus Christ was a saktyavesa-avatara; he accepted that Jesus Christ descended to the earth from above. That is avatara. And saktyavesa means one who carries the power of the Lord. Thus, he accepted that Jesus Christ descended to earth with the power of the Lord to preach the message of Godhead. And Jesus Christ preached more or less the same message as Lord Krishna in the Bhagavad-gita. Sometimes people would ask Srila Prabhupada about Jesus, and Srila Prabhupada would reply, “In the Bible Jesus said that he was the son of God, and in the Bhagavad-gita Lord Krishna says that He is the father of all living entities, so there is no contradiction.”

Jesus Christ filled the role of a spiritual master, or guru. The spiritual master teaches the science of Godhead, and when a disciple surrenders to a spiritual master, the spiritual master accepts the disciple’s sinful reactions. Jesus Christ performed the same functions in relation to his followers, or disciples; he taught them about God, and he accepted their sinful reactions. Sometimes Christians quote Jesus as having said, “There is no way to the Father except through me.” This statement is a little controversial in learned circles—there is some question whether the attribution is authentic or not. But in any case, Srila Prabhupada took the truth in these words to be that one cannot approach the Lord directly; one can approach the Lord only through the Lord’s representative, the spiritual master.

As far as the idea that Jesus Christ accepted the sins, or sinful reactions, of his followers, Srila Prabhupada expressed one concern: The followers should refrain from sin. They should consider, “Oh, if I sin, my spiritual master will have to suffer!” Christians in particular may consider, “Because I have sinned, my spiritual master had to suffer, so I should not commit sin any longer.” That should be the basic sense. They should not think, “Oh, poor Jesus suffered for me, but now I can go on sinning.”

So, we accept Jesus Christ as a saktyavesa-avatara, as an incarnation of Krishna. Christmas should be a time when we remember his teachings, his mercy, the sacrifice he made for us. And we should resolve to be better followers, better servants of God and God’s representatives, and of all humankind and all living beings.

Hanukkah, in the Jewish tradition, is also an important festival celebrated at this time of year. It is a winter festival, and winter is a dark season, when the sun sets early and rises late. Hanukkah is the festival of light. Historically, the ancient temple in Jerusalem was seized and desecrated, but eventually, with great courage and sacrifice, the Jewish heroes, the Maccabees, won it back. They wanted to clean and purify the temple to make it fit for worship of the Lord, and their worship included a flame that was sustained by sanctified oil, to be maintained at all times. But when the Maccabees regained the temple, they found only one flask of the priestly oil, enough to burn for only one day. Still, they lit the great temple lamp, the menorah, and, according to the story, the oil burned for eight days, until they could get more. So, the miracle of Hanukkah is that the purified oil, which was sufficient to last only one day, by the grace of the Lord burned for eight days, time enough to obtain more.

Figuratively, the temple is the heart. Cleaning the temple means cleaning one’s heart of the many dirty things that accumulate there by material association. That dirt includes false identification with the body and material desires for the gratification of the body’s senses and mind independent of God’s sanction and God’s service. And figuratively, the light is transcendental knowledge, or consciousness of God, which illuminates the heart and dispels the darkness of ignorance.

Just as the year has its cycles, we also pass through phases. We wish we could always be fully God conscious, but practically we may find cycles in our spiritual life, periods of increased devotion to God interspersed with periods of increased preoccupation with other matters. And the Hanukkah festival, the lighting of the candle or burning of the lamp, means brightening our hearts with God consciousness, with Krishna consciousness—cleaning the temple of the heart and rekindling the light of God consciousness, devotion to God, within the heart.

But we require help with such devotional activities, because alone, in the face of the material world, in the face of maya, each of us is quite weak. We too depend on the grace of the Lord, and we need the support and help of other devotees. If one person alone had to clean the temple, he or she would have a very hard job. But when all the devotees clean the temple together, the job becomes much easier.

The most complete science of God consciousness is presented in Srimad-Bhagavatam, which nicely explains the process of cleansing the heart:

srnvatam sva-kathah krsnah
   punya-sravana-kirtanah
hrdy antah stho hy abhadrani
  vidhunoti suhrt satam

“Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.” (SB 1.2.17)

The Bhagavatam says that hearing topics of Krishna, of God—just as we are sitting here and listening to Krishna’s message—is itself a pious activity, a form of devotional service. We have only to open our ears to the message of Godhead and we become pious (srnvatam sva-kathah krsnah punya-sravana kirtanah). Then, hrdy antah stho hy abhadrani: the inauspicious things in the heart—we could say, the dirty things in the heart, our evil thoughts and selfish desires—become cleansed. How? Vidhunoti suhrt satam: The Lord Himself helps the truthful devotee to clean the dirt, because He is already there in the heart. He is already there, but because the heart is covered by material contamination, we cannot perceive His presence; we cannot hear His voice. However, when we show our eagerness to hear the Lord’s message through our ears, the Lord within reciprocates. He helps cleanse the dirty things from the heart so that we can hear Him there, guiding us. And when we surrender to the Lord and make sacrifices for Him, He supplies unlimited fuel for maintaining our heart’s flame of devotion.

Satam means “truthful devotee.” The truthful devotee is honest in his endeavors in Krishna consciousness. One who is dishonest will make a show of piety or religiousness but behind the show will have other interests, harbor other ambitions. But the truthful devotee actually wants to understand the science of God and to serve the Lord and all living beings. Though he may be weak, if he is honest in his endeavors to listen to the messages of Godhead and apply the principles in life, even if he is incapable of executing the orders perfectly, still he is considered satam, a truthful devotee. And the Lord within the heart, who acts as the well-wishing friend of the truthful devotee, will cleanse the heart of the dirty things that have accumulated there.

Again we see the importance of association, because the process for cleansing the heart is hearing the messages of Godhead, and only in the association of devotees can we receive the messages properly. Through our hearing and then chanting and repeating what we have heard, the heart becomes cleansed by the grace of the Lord. Ceto-darpana-marjanam: When we chant the holy names of God and hear the transcendental glories of God, the heart becomes cleansed and the light of Krishna consciousness there burns more brightly. It spreads throughout the entire body and then emerges—through the skin, through the eyes, through all the different sense organs. Especially, it comes out through the mouth in the form of transcendental sound, which comes from the heart. The messages that one has received through the ears and that have entered the heart come out again through the mouth and spread light, enlightenment, throughout the world.

So, tonight we greatly appreciate the efforts of Mother Urvasi, for she works so hard to create a situation where we all can come together and speak about God, hear about God, and remember God. Holy days are special occasions when we can get together and remember the Lord’s appearance, or the appearance or disappearance of great devotees, or great events that have taken place in the service of the Lord. And when we get together and hear about the Lord and the great devotees of the Lord and the great service and miracles that have taken place in relation to the Lord, we become purified. And we become enlightened and engladdened.

Peace on earth and goodwill toward humanity actually can be achieved through God consciousness. The Bhagavad-gita explains how we can achieve peace: we must first make peace with God. If we reestablish our relationship with God and experience God’s peace and friendship, then we can have real peace and friendship amongst ourselves and help each other in our relationships with Him.

Srila Prabhupada said, “God consciousness is there. You have begun these Christmas holidays in your country. Throughout the whole month of December, you’ll observe nice festivities. Why? It began with God consciousness. Jesus Christ came to give you God consciousness, and in relation to him these festivities are going on. It may have degraded into another form, but the beginning was God consciousness. Now we may have lost it, but people cannot be happy without reviving God consciousness. It may be named differently—‘Krishna consciousness’—but that means God consciousness. That is the necessity. We want to love somebody. Our love will be perfected when we love Krishna, or God. We are teaching that. Try to love God, and if you love God, if you love Krishna, then automatically you love everybody. That is the perfection of love.”

Hare Krishna.

[Adapted from a talk by Giriraj Swami, December 17, 2000, Ojai, California]

Kripamoya Das: I was once at a house conducting a baby’s ‘first grains’ ceremony. I asked if I could use a nearby glass-topped coffee table. The owner obliged but gently requested me: “Please be very careful when you place things on it, all four of the Beatles signed a contract on it years ago, and
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Moksada Ekadasi, observed on the 11th day of Shukla Paksha (the waxing phase of the moon) during the lunar month of Margashirsha, is a very special Ekadasi in two regards: it is the all-auspicious day on which Lord Sri Krishna spoke the Srimad Bhagavad Gita to Arjuna on the battlefield of Kurukshetra at the place now known as Jyotisha tirtha, and anyone who gifts a Bhagavad Gita away to a deserving person on this day is bestowed profuse blessings by Sri Krishna Bhagavan.

Below is the ancient history of this most powerful Ekadasi that frees one from all sins, spoken by Sri Krishna to Yudhisthira Maharaja.

TOVP EKADASI CAMPAIGN

It’s recommended to chant extra rounds and stay up all night chanting and hearing the Lord’s glories. Chanting the entire Bhagavad Gita is also an essential aspect of Moksada Ekadasi. It is also auspicious to donate to Vaishnavas and Lord Krishna’s service on Ekadasi. We invite our readers to take advantage of this auspicious day and donate towards the completion of the Nrsimhadeva Wing, scheduled to open during the 2024 Gaura Purnima Festival from February 29 – March 2. Please go to the Give To Nrsimha 2023 Fundraiser page TODAY and help complete this offering to the Lord.

  NOTE: Moksada Ekadasi is observed on Friday, December 22 in the US and Saturday, December 23 in India. Please refer to your local calendar through www.vaisnavacalendar.info.

  View, download and share the TOVP 2023 Calendar​.

 

The Glories of Moksada Ekadasi

From Brahmanda Purana

Yudhishthira Maharaj said, “O Vishnu, master of all, O delight of the three worlds, O Lord of the entire Universe, O creator of the world, O oldest personality, O best of all beings, I offer my most respectful obeisances unto You. O Lord of lords, for the benefit of all living entities, kindly answer some questions that I have. What is the name of the Ekadasi that occurs during the light fortnight of the month of Margashirsha (November-December) and removes all sins? How does one observe it properly, and which Deity is worshipped on that holiest of days?
O my Lord please explain this to me in full.”

Lord Sri Krishna replied, “O dear Yudhishthira, your enquiry is very auspicious in itself and will bring you fame. Just as I previously explained to you about the dearest Utpanna Maha-Dwadasi , which occurs during the dark part of the month of Margashirsha, which is the day when Ekadasi-devi appeared from My body to kill the demon Mura, and which benefits everything animate and inanimate in the three worlds, so I shall now relate to you regarding this Ekadasi that occurs during the light part of the month of Margashirsha.

“This Ekadasi is famous as Moksada because it purifies the faithful devotee of all sinful reactions and bestows liberation upon him. The worshipable Deity of this all auspicious day is Lord Damodara. With full attention one should worship Him with incense, a ghee lamp, fragrant flowers, and Tulsi manjaris (buds).

“O best of saintly kings, please listen as I narrate to you the ancient and auspicious history of this wonderful Ekadasi. Simply by hearing this history one can attain the merit earned by performing a horse sacrifice. By the influence of this merit, one’s forefathers, mothers, sons, and other relatives who have gone to hell can turn around and go to the heavenly kingdom. For this reason alone, O king, you should listen with rapt attention to this narration.

“There once was a beautiful city named Champaka-nagar, which was decorated with devoted Vaishnavas. There the best of saintly kings, Maharaj Vaikhanasa, ruled over his subjects as if they were his very own dear sons and daughters.
The brahmins in that capital city were all expert in four kinds of Vedic knowledge.

The king, while ruling properly, had a dream one night in which his father was seen to be suffering the pangs of hellish torture in one of the hellish planets ruled over by the Yamaraj. The king was overwhelmed with compassion for his father and shed tears. The next morning, Maharaj Vaikhanasa described what he had seen in his dream to his council of twice born learned brahmins.

” ‘ O brahmanas,’ the king addressed them, ‘in a dream last night I saw my father suffering on a hellish planet. He was crying out in anguish, “O son, please deliver me from the torment of this hellish condition !” “Now I have no peace in my mind, and even this beautiful kingdom has become unbearable to me.

Not even my horses, elephants, and chariots, nor the vast wealth in my treasury that formerly brought so much pleasure, give me any happiness. Everything, O best of the brahmins, even my own wife and sons, have become a source of unhappiness since I beheld my father suffering the tortures of that hellish condition.

“ ‘Where can I go, and what can I do, O brahmins, to alleviate this misery? My body is burning with fear and sorrow! Please tell me what kind of charity, what mode of fasting, what austerity, or what deep meditation, and to which Deity must I perform service to deliver my father from that agony and bestow liberation upon my forefathers? O best among the brahmins, what is the use of one’s being a powerful son if one’s father must suffer on a hellish planet? Truly, such a son’s life is utterly useless, to him and to his forefathers.’

” The twice born brahmins replied, ‘O king, in the mountainous forest not far from here is the ashram where a great saint Parvat Muni resides. Please go to him, for he is tri-kala-jna (he knows the past, the present, and the future of everything) and can surely help you in your gaining relief from your misery.’

“Upon hearing this advise, the distressed king immediately set out on a journey to the ashram of the famous sage Parvat Muni. The ashram was indeed very big and housed many learned sages expert in chanting the sacred hymns of the four Vedas (Rg, Yajur, Sama, and Arthava). Approaching the holy ashram, the king beheld Parvat Muni seated among the assembly of sages, adorned with hundreds of tilaks (from all the authorized sampradayas) like another Brahma or Vyas.

“Maharaj Vaikhanasa offered his humble obeisances to the muni, bowing his head and then prostrating his entire body before him. After the king had seated himself among the assembly Parvat Muni asked him about the welfare of the seven limbs of his extensive kingdom (his ministers, his treasury, his military forces, his allies, the brahmins, the sacrificial offerings performed, and the needs of his subjects). The muni also asked him if his kingdom was free of troubles, and whether everyone was peaceful, happy and satisfied.

“To these inquiries the king replied, ‘By your mercy, O glorious and great sage, all seven limbs of my kingdom are doing very well. Yet there is a problem that has recently arisen, and to solve it I have come to you, O brahmana, for your expert help and guidance.’

“Then Parvata Muni, the best of all sages, closed his eyes and meditated on the king’s past, present and future. After a few moments he opened his eyes and said, ‘Your father is suffering the results of committing a great sin, and I have discovered what it is. In his previous life he quarreled with his wife and forcibly enjoyed her sexually during her menstrual period. She tried to protest and resist his advances and even yelled out, “Someone please save me! Please, O husband, do not interrupt my monthly period in this way!” Still he did not stop or leave her alone. It is on account of this grievous sin that your father now has fallen into such a hellish condition of suffering.’

“King Vaikhanasa then said, ‘O greatest among sages, by what process of fasting or charity may I liberate my dear father from such a condition? Please tell me how I can relieve and remove the burden of his sinful reactions, which are a great obstacle to his progress toward ultimate liberation.’

“Parvata Muni replied, ‘During the light fortnight of the month of Margashirsha there occurs an Ekadasi called Moksada. If you observe this sacred Ekadasi strictly, with a full fast, and give directly to your suffering father the merit you thus attain, he will be freed from his pain and instantly liberated.’

“Hearing this, Maharaj Vaikhanasa profusely thanked the great sage and then returned to his palace to perform his vrata. O Yudhishthira, when the light part of the month of Margashirsha at last arrived, Maharaj Vaikhanasa faithfully waited for the Ekadasi tithi to arrive. He then perfectly and with full faith observed the Ekadasi fast with his wife, children, and other relatives. He dutifully gave the merit from this fast to his father, and as he made the offering, beautiful flower petals showered down from the devas who peered out from behind the clouds in the sky.

The king’s father was then praised by the messengers of the demigods and escorted to the celestial region.

“As he passed his son, while traversing the lower, middle and higher planets, the father said to the king, ‘My dear son, all auspiciousness unto you!’ At last he reached the heavenly realm from where he realized his newly acquired merit, began to perform devotional service to Krishna or Vishnu, and in due course returned back to home, back to Godhead.

“O son of Pandu, whosoever strictly observes the sacred Moksada Ekadasi, following the established rules and regulations, achieves full and perfect liberation after death. There is no better fasting day than this Ekadasi of the light fortnight of the month of Margashirsha, O Yudhishthira, for it is a crystal-clear and sinless day.

Whoever faithfully observes this Ekadasi fast, which is like cintamani (a gem that yields all desires), obtains special merit that is very hard to calculate, for this day can elevate one from hellish life to the heavenly planets. For one who observes Ekadasi for his own spiritual benefit, this elevates one to go back to Godhead, never to return to this material world.”

Thus ends the narration of the glories of Margashirsha-shukla Ekadasi or Moksada Ekadasi, from the Brahmanda Purana.

This article has been used courtesy of ISKCON Desire Tree

 

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