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A 2:31 minute video about the release of DECEPTION, the book by Mayeshvara Das that completely debunks the conspiracy that HDG A.C Bhaktivedanta Swami Prabhupada was poisoned. Video Executive Producer: Bir Krishna Goswami, written and directed by Nrsimhananda das. The book is available on Amazon.com: https://www.amazon.com/Deception-extrapolated-conspiracy-ambiguous-revolutionarys/dp/1734610115/ref=sr_1_1?dchild=1&qid=1586522574&refinements=p_27%3ADasa+Mayesvara&s=books&sr=1-1&text=Dasa+Mayesvara

“I don’t think that as a whole, from what I’ve heard, we ISKCON leaders are taking this seriously enough,” Vaisesika says. “I think we should set a good example by simply following what the scientists are telling us about the Coronavirus, and what we should do about it.

Recently we sent out the official announcement about the Second Annual #GivingTOVP 10 Day Matching Fundraiser which you can read here. This event starts on April 26 (Akshaya Tritiya) until May 6 (Nrsimha Caturdasi) and is poised to raise over $300,000 to help the completion of Lord Nrsimha’s entire East Wing and altar in the TOVP for the opening ceremony during Gaur Purnima 2021.

In this video His Holiness Bhaktimarga Swami speaks about the importance of this fundraiser for completing Lord Nrsimha’s temple wing and altar by 2021.

SPECIAL ANNOUNCEMENT

Due to the disastrous effects of the Corona virus pandemic worldwide and the 21 day lock-down in India, ISKCON Mayapur is experiencing a serious financial crisis. On account of this emergency situation, Ambarisa and Braja Vilasa prabhus from the TOVP have decided to help ISKCON Mayapur by creating an extension campaign to the #GivingTOVP Fundraiser called the TOVP Care Emergency Matching Fund Campaign. Ambarisa will match 10 cents for every dollar raised for the #GivingTOVP Fundraiser (online only) and donate it to ISKCON Mayapur.

For more information go ​here​.

Please download and share the #GivingTOVP Fundraiser flyer below.

TOVP NEWS AND UPDATES – STAY IN TOUCH

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The post Gita key verses course 8 Gita 2.55 – What is happiness Why is it so elusive appeared first on The Spiritual Scientist.

Srila Shyamananda Prabhu was a great devotee of Lord Chaitanya. He was a contemporary of the great Acharyas Srinivasa Acharya and Narottama Dasa Thakura. The three were eternal associates of Lord Chaitanya incarnated to spread His teachings after the Lord’s disappearance. They studied under Srila Jiva Goswami in Vrindavan. They created a resurgence of Lord Chaitanya’s Bhakti movement in Bengal and Orissa, where it was flagging in the period after the Lord had left the planet.

Sri Shyamananda was born on the Purnima (full moon day) of the month of Chaitra in a place called Dharenda Bhadura Puram, Utkala (Orissa). Noticing the auspicious moment of his birth it was predicted that he would be a great personality. His parents Sri Krishna Mandala and Srimati Sri Durika had lost many sons and daughters before his birth, so they named him Dukhi considering such a name would prevent any impending danger.

He was a brilliant child and quickly became proficient in the Vedic scriptures. After he heard the pastimes of Sri Sri Gaura Nitai, he decided to dedicate his life to Their service. With the permission of his parents, He went to a great devotee of Lord Chaitanya called Srila Hridya Chaitanya in the place called Ambika Kalna in Bengal to get initiated as a disciple and study the teachings of Lord Chaitanya.

Srila Hridaya Chaitanya accepted him as his disciple and named him Dukhi Krishna Dasa. Seeing his keen intelligence and service attitude, Srila Hridaya Chaitanya thought it best for him to study the scriptures under Srila Jiva Goswami in Vrindavan.

Srila Jiva Goswami was happy to accept the disciple of Srila Hridya Chaitanya under his tutelage. Sri Dukhi Krishna dasa carefully served Jiva Goswami and studied the scriptures of the Goswamis very seriously.  

The puspa samadhi of Syamananda Prabhu and the place where he found Srimati Radharani’s anklet are located just across the street from the Sri Radha-Syamsundara temple in Vrndavana. Sri Sri Radha-Syamsundara are his worshipable Deities.

The devotees and children from the Hare Krishna farm's community in Czech Republic published a new videoclip of the song of Srila Bhaktivinoda Thakura - Nagare Nagare Gora Gay. Music composed by Jay Gurudev Prabhu (ACBSP).

While strictly following the rules of social distancing and hygenes, ISKCON Hungary's Food for Life devotees help people with free hot meals and face masks during the corona virus pandemic. The 10,000 face masks were donated by Lagoon, a devotee-owned business that recently switched its production from clothing to free face masks, to help people to stay healthy. 

(Kadamba Kanana Swami, 24 September 2017, Phoenix, Mauritius, Sri Sri Golokananda Temple Lecture)

Haridasa Thakura said that if the holy name is being chanted purely when the cleansing has been done, then the holy name will give us real love of God. He continued that it is said that it is just like the rising of the sun.

In the morning, before the sun rises, there is already light in the sky but the sun is still behind the horizon. You do not see the disc of the sun, yet the light is already there. Then slowly, the red disc of the sun comes along the horizon, and then we see the sunlight directly. So when the disc is not yet visible, it is the reflection of the sun, not the actual sun. In the same way, if we have not cleansed and adopted the principles of purity, both by our behaviour and changing our character, then the holy name will not be fully manifested, and then all that will be manifested is this nāmābhāsa – the dim reflection of the holy name. So this can purify us from birth and death and it can purify us from karma, but it will not yet give us Krsna prema. But, if we chant the holy name purely, then we become intoxicated, and then we become carried away by the holy name.

The article " A lesson from the sunrise " was published on KKSBlog.

For Balarama Rasa-yatra, we shall read from Srila Prabhupada’s summary study of the Tenth Canto of Srimad-Bhagavatam, called Krsna, the Supreme Personality of Godhead—about Lord Balarama’s visit to Vrindavan after He and Krishna had been away from Vrindavan for many years.

In our meditation on the deity of the Lord, we begin from His lotus feet and then gradually progress upward to His ankles, knees, thighs, waist, navel, chest, neck, and face. Srimad-Bhagavatam is also a form of the Lord, and so we begin its study with the lotus feet, which are the First and Second Cantos, and gradually progress upwards until we get to the Tenth Canto, which is compared to the Lord’s smiling face. The topics in the Tenth Canto are very elevated and can actually be fully appreciated only by liberated souls—because Krishna’s pastimes with His pure devotees are enacted on the liberated platform—but on special occasions like Balarama Rasa-yatra we do explore such topics.

On this occasion some years ago, I was in Vrindavan tending to a disciple, Arca-vigraha dasi, who was preparing to leave her body. Many senior devotees would come every day and read to her, discuss with her, and chant for her, and on this particular occasion I read the same pastime—about Lord Balarama’s visit to Vrindavan—from both the Tenth Canto and the Krsna book. The basic features of the pastime were the same in both texts, though there were little differences in terms of details and revelations of insights into the pastime. Today I shall read from the Krsna book, Chapter Sixty-Five: “Lord Balarama Visits Vrndavana.”

TEXT

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

COMMENT by Giriraj Swami

There are many points in just this one paragraph. First, Lord Balarama offered obeisances to Nanda and Yasoda, who had played the roles of His parents, and they in turn offered their blessings to Him—yet they referred to Him as Jagadisvara, the Lord of the universe. It appears contradictory that the Lord of the universe is offering obeisances to Nanda and Yasoda and that they are offering blessings to Him. But in transcendental pastimes there are two considerations: rasa and tattva. Rasa means the transcendental mellows exchanged between the Lord and the devotee in a loving relationship, and tattva means their existential positions. Although in terms of tattva, Balarama is the Personality of Godhead, vishnu-tattva, and Nanda and Yasoda are devotees, in terms of rasa, their transcendental relationship, Nanda and Yasoda are in the position of parents to Balarama and Krishna (vatsalya-rasa).

Queen Kunti prayed to Krishna,

gopy adade tvayi krtagasi dama tavad
  ya te dasasru-kalilanjana-sambhramaksam
vaktram niniya bhaya-bhavanaya sthitasya
  sa mam vimohayati bhir api yad bibheti

“My dear Krsna, Yasoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.” (SB 1.8.31) The image of Mother Yasoda with rope in hand and Krishna trembling in fright with tears in His eyes—even though Krishna is feared by fear personified—caused Kunti to become transcendentally bewildered.

In Krishna’s pastimes there are many such intricacies that can bewilder the intellect, and so we should mainly just hear and relish such topics; that is our first business. Once, when we were touring India with Srila Prabhupada, in Indore, a disciple asked him, “In some places we read that Lord Brahma is born from the lotus that sprouts from the navel of Lord Vishnu and that then he creates the different planets (as described in Srimad-Bhagavatam), but then in other places we read that all the planets, the different planetary systems, are contained within the stem of the lotus that sprouts from the navel of Lord Vishnu. How do we reconcile these two versions?” And Srila Prabhupada replied, “It is inconceivable. We cannot understand these topics with our tiny brains. Our only business is to love Krishna.” So, we study scripture—bhagavata-sravana, hearing Srimad-Bhagavatam is one of the five most potent processes of devotional service—and we want to understand the science of Krishna consciousness, rasa and tattva and other elements—but we cannot really fully comprehend, or accommodate, these vast topics in our tiny brains, so ultimately we just surrender and hear and relish.

Another point is that Nanda and Yasoda addressed Balarama as Jagadisvara, as if to say, “We hear that You and Your younger brother are the Lords of the universe. Why, then, do You not protect Your elderly parents?” There is a slightly sarcastic, accusatory tone. On a very high level of Krishna consciousness, a devotee, out of pure love, can accuse or quarrel with the Lord. On the transcendental platform, we find the full range of emotions; everything exists there, but in its original, completely pure state (suddha-sattva), beyond the modes of material nature. Everything there is done out of love for Krishna. In the material world, anger is usually mixed with hatred. But in the spiritual world, the anger—transcendental anger—is mixed with love.

The Bhakti-rasamrta-sindhu and Caitanya-caritamrta and other scriptures inform us that beyond even the stage of prema there are further developments of transcendental love. Here is the general progression given in the Bhakti-rasamrta-sindhu (1.4.15–16):

adau sraddha tatah sadhu-
  sango ’tha bhajana-kriya
tato ’nartha-nivrttih syat
  tato nistha rucis tatah

 athasaktis tato bhavas
  tatah premabhyudancati
sadhakanam ayam premnah
  pradurbhave bhavet kramah

“In the beginning there must be faith (sraddha). Then one becomes interested in associating with pure devotees (sadhu-sanga). Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders (bhajana-kriya). Thus one is freed from all unwanted habits (anartha-nivrtti) and becomes firmly fixed in devotional service (nistha). Thereafter, one develops taste (ruci) and attachment (asakti). This is the way of sadhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions (bhava) intensify, and finally there is an awakening of love (prema). This is the gradual development of love of Godhead for the devotee interested in Krsna consciousness.” (Brs 1.4.15–16, as Cc Madhya 23.14–15)

Generally we understand that devotees progress from sraddha, sadhu-sanga, bhajana-kriya, and anartha-nivrttih to nistha, ruci, and asakti all the way to bhava and prema—but in the spiritual world there are developments beyond prema.

prema krame badi’ haya-sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya

“Love of Godhead (prema) increases and is manifest as affection (sneha), indignation (mana), love (pranaya), attachment (raga), further attachment (anuraga), ecstasy (bhava), and sublime ecstasy (maha-bhava).” (Cc Madhya 23.43) Beyond even prema is mana, a sort of transcendental anger, but that is possible only beyond the stage of simple prema—only for the residents of Vrindavan.

TEXT

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

COMMENT

The different stages of advancement are hierarchical, and the qualities of each prior, or lower, stage are also included in the subsequent, or higher, stages. So, in the above description of the residents of Vrindavan, Srila Prabhupada describes them in terms that apply to any pure devotee, on the platform of uttama-bhakti:

anyabhilasita-sunyam
 jnana-karmady-anavrtam
anukulyena krsnanu-
 silanam bhaktir uttama

“When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krsna favorably, as Krsna desires.” (Brs 1.1.11, as Cc Madhya 19.167)

As stated in Srimad-Bhagavatam’s First Canto:

tulayama lavenapi
 na svargam napunar-bhavam
bhagavat-sangi-sangasya
 martyanam kim utasisah

“The value of a moment’s association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.” (SB 1.18.13) By such association, beginning with even one moment, one can eventually attain pure devotional service and, like the residents of Vrindavan, have no interest in elevation to heavenly planets or merging into impersonal Brahman, what to speak of enjoying the opulences of the world. The Vraja-vasis were interested only in loving Krishna and serving Him. Their mood fits the basic definition of pure devotional service, which applies from the beginning stages of sraddha and sadhu-sanga up to the most advanced stages of anuraga and maha-bhava. So, too, with the different rasas: the elements of santa-rasa are included in dasya-rasa, the qualities of dasya are included in sakhya, the qualities of sakhya, including santa and dasya, are included in vatsalya, and the qualities of all four are included in madhurya.

It is not that when we become advanced we desire material things. No. One disciple said to Srila Prabhupada, “When we are liberated, when we become paramahamsas, then we can do anything and it wouldn’t affect us because we will be on the transcendental platform. So then when we are paramahamsas we can also have sex.” And Srila Prabhupada replied that this was foolishness and told a story of a servant of the king. The king would ride in a boat and the servant would walk alongside on a path that ran along the river, pulling the boat from the land, and the king would have a little excursion. So, the king was very pleased with the servant’s work and told the servant, “I am very pleased with you; I will give you whatever you like.” The foolish servant replied, “I would like a velvet carpet to be placed along the path so that when I’m pulling the boat it will be soft under my feet.” Srila Prabhupada said that this is foolishness because the servant could have gotten anything; he didn’t have to pull the boat anymore. He could have attained a boon far greater than doing more or less the same thing but in a little different way. So, in response to the devotee’s comment—“Oh, if I become a paramahamsa I can have sex”—Srila Prabhupada said that a paramahamsa is in a position to relish on a much higher platform than that. Asking for sex after attaining the transcendental platform would be like asking for extra facility to pull the boat on the thorny path. The idea is param drstva nivartate, that on the highest level one experiences a higher taste and has no interest in elevation to heavenly planets or merging into impersonal brahmajyoti, what to speak of enjoying worldly pleasures that are meant for those who are bound for death.

Now the residents of Vrindavan are about to speak to Lord Balarama with faltering voices, feeling separation from Krishna:

TEXT

First Nanda Maharaja and Yasodamayi inquired, “My dear Balarama, are our friends like Vasudeva and others in the family doing well? Now You and Krsna are grown-up married men with children. In the happiness of family life, do You sometimes remember Your poor father and mother, Nanda Maharaja and Yasoda-devi? It is very good news that the most sinful King Kamsa has been killed by You and that our friends like Vasudeva and the others who had been harassed have now been relieved. It is also very good news that You and Krsna defeated Jarasandha and Kalayavana, who is now dead, and that You are now living in a fortified residence in Dvaraka.”

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

COMMENT

These words of accusation against Krishna are quoted in the Caitanya-caritamrta in the discussion of the high states of love of God exhibited by the Vraja-vasis in relation to Krishna—that they call Him a cheater. Srila Prabhupada explains that Krishna, as the Supreme Personality of Godhead, also wants some variety. He gets tired of always being worshipped by Vedic hymns and mantras and elaborate sacrifices and worship. Sometimes he wants someone to chastise Him, but who can chastise Him? Only the most pure devotees.

One example is Mother Yasoda with the whipping stick, chastising Krishna for His naughtiness in breaking the butter pots, eating butter and yogurt, and feeding His friends and monkeys. Another is the gopis chastising Him for being a cheater.

Srila Prabhupada told the story of Lord Gladstone, the nineteenth-century prime minister of Great Britain. Ordinary people couldn’t see the prime minister, but a big man came to see him, and the prime minister’s secretary said, “Please wait; he is engaged now. He will see you after some time.” The man waited and waited, but there was no news from inside. So he pushed open the door a little to see what was happening, and when he looked in, he saw the great prime minister of the United Kingdom on the floor on his hands and knees with his grandson on his back, directing him like a man riding a horse: “Get up! Get up! Go right! Go left!” So, he was still the prime minister even when he was playing the part of a horse for his grandson, but sometimes he wanted to take a break from his position; he wanted to forget that he was the prime minister and just enjoy with his beloved grandchild.

So, Krishna also likes to take a break, so to speak, from being the Supreme Lord, the ruler of the universe—not just the universe but all the universes—and just relax with His intimate loved ones. That is His Vrindavan lila. It is said that He enjoys the chastisements of His friends in Vrindavan more than all the Vedic hymns because that chastisement comes from such a deep level of pure love. He says, “If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas.” (Cc Adi 4.26)

Here the gopis are saying that Krishna had said, “I cannot repay My debt to you” and just as He was leaving Vrindavan for Mathura had said, “Do not worry, I shall return,” but then didn’t come back. They were making garlands for Him, thinking, “Oh, if He comes today we will be prepared,” but He never came.

TEXT

Protesting Krsna’s absence from Vrndavana, another gopi said, “My dear Balaramaji, we are of course village girls, so Krsna could cheat us in that way, but what about the women of Dvaraka? Don’t think they are as foolish as we are! We village women might be misled by Krsna, but the women in the city of Dvaraka are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Krsna and could believe His words.”

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

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

COMMENT

We are on a platform where it is easy to forget Krishna. It is nothing for us to forget Him. In fact, we have to do everything we can to remember Krishna. But they are trying to forget Krishna but can’t, no matter how much they try. That actually begins in the stage of sadhana. Srila Visvanatha Cakravarti Thakura in his Madhurya-kadambini elaborates on this verse, two verses from Bhakti-rasamrta-sindhu—adau sraddha tatah sadhu-sango, and so on. He describes that at the stage of asakti, just before bhava, if your mind wanders from Krishna, it automatically comes back. You don’t even know how it comes back; it is automatic. In the earlier stages, when we chant japa, we have to try to fix our mind on the sound of the holy name, and even then, after a while—we don’t even know how much time or how many beads have passed—we realize that our mind is somewhere else. We don’t know how we left the holy name or how we got onto a different topic, which then led to another topic and then another topic, and so on. But at the stage of asakti it is the opposite: if your mind wanders, it automatically comes back. So, what to speak of the gopis, who are on the highest stage: they are fully absorbed in remembrance of Krishna, and even if they want to forget Him they can’t.

TEXT

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

COMMENT

This is a very important point: why did Krishna leave Vrindavan and remain away for so long? After all, the residents of Vrindavan, and especially the gopis, were His best devotees. They had the greatest love for Him. One answer is that when Krishna was in Vrindavan the gopis were always afraid of His separation. There is a very exalted stage where you can be with Krishna yet feel separation from Him. This was demonstrated in the pastime of Prema-sarovara. Radha and Krishna were together, sitting next to each other, and a bumblebee was hovering around Them and causing some disturbance, and Srimati Radharani wanted the bumblebee chased away. So Madhumangala chased away the bee and came back and announced, “The madhu has gone and will not come back.” Now, the word madhu can refer to a bee, but it can also refer to Krishna; it is one of His names. So even though Srimati Radharani was sitting right next to Krishna, when She heard “Madhu is gone and will not return,” She took it as referring to Krishna, burst into tears, and went into a deep mood of separation. And even though Krishna was sitting right next to Her, He could not bring Her out of Her ecstatic trance of separation. Then He, too, began to cry, and Their tears of love created a pond, which became known as Prema-sarovara.

So, Krishna perceived that as long as He remained in Vrindavan, the residents, especially the gopis, would always fear His separation; they would feel separation from Him and be preoccupied with His physical presence and absence. And He thought that if He left Vrindavan, the gopis wouldn’t focus on that. They would feel separation, but in the intensity of their feelings of separation they would feel Krishna’s presence, unlike when He was physically in Vrindavan and they would feel His presence only when He was physically with them. If He left, they would feel His presence all the time—through their intense feelings of separation.

This point is elucidated in Sri Brhad-bhagavatamrta with the example of fire and ice. Sometimes if something is very cold, like dry ice, it burns. Dry ice is so cold that if you touch it you get burned. So, when the feelings of separation become so extreme, so intense, they lead to the experience of meeting, of being together. The gopis and other residents of Vrindavan could have gone to Dvaraka, but they actually preferred not to, because the happiness they were relishing in separation was even greater than the happiness they would have relished in Krishna’s association in Dvaraka.

Here we can see that in expressing their intense feelings of separation from Krishna, the gopis are experiencing His presence even to the extent of seeing His lotus eyes and His smile, and His dancing with them and even embracing them.

TEXT

Lord Balarama, of course, could understand the ecstatic feelings of the gopis, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopis very respectfully, He began to narrate the stories of Krsna so tactfully that the gopis became satisfied.

COMMENT

Here is another way that they and any devotees can feel the presence of the Lord—by hearing about His pastimes. The verse tava kathamrtam tapta-jivanam says that krsna-katha is the best medicine for those who are suffering tapa. Tapa means “misery,” or “heat.” It can mean material miseries—that is also there. By krsna-katha one gets relief. But it can also refer to the misery of feeling separation from Krishna. Krsna-katha also gives relief from the fire of separation.

TEXT

To keep the gopis in Vrndavana satisfied, Lord Balarama stayed there continuously for two months, namely the months of Caitra (March-April) and Vaisakha (April-May).

For those two months He kept Himself among the gopis, and He passed every night with them in the forest of Vrndavana to satisfy their desire for conjugal love. Thus Balarama also enjoyed the rasa dance with the gopis during those two months.

COMMENT

Here is an important point that is mentioned in the commentaries on this chapter. There were two sets of gopis—Krishna’s gopis and Balarama’s gopis—so it is not that Balarama enjoyed the rasa dance with Krishna’s gopis. That would have been rasabhasa, a disturbance in the rasa. There are His gopis, who are attached to Him in madhurya-rasa, and so He had His rasa-lila with them. And He pacified the other gopis—those who were attached to Krishna—by speaking about Krishna.

TEXT

Since the season was springtime, the breeze on the bank of the Yamuna was blowing very mildly, carrying the aroma of different flowers, especially the flower known as kaumudi. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamuna appeared very bright and pleasing, and Lord Balarama enjoyed the company of the gopis there.

The demigod known as Varuna sent his daughter Varuni in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Varuni, captivated Balaramaji. Balaramaji and all the gopis became very much attracted by the taste of the Varuni, and all of them drank it together. While drinking this natural beverage, all the gopis chanted the glories of Lord Balarama, and Lord Balarama felt very happy, as if He had become intoxicated by drinking that Varuni beverage.

COMMENT

Varuni is a devotee, and when Balarama was drinking the Varuni beverage, He was actually drinking Varuni’s love and devotion. In a similar way, Krishna would drink Mother Yasoda’s breast milk, but it wasn’t ordinary milk; it was her love in liquid form. So, Varuni is also love in liquid form, and Balarama was drinking it and becoming intoxicated.

TEXT

His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarama smiled beautifully, and the drops of perspiration decorating His face appeared like soothing morning dew.

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

COMMENT

All the entities in the spiritual world are conscious and personal. The Yamuna is also personal. In fact, it is described that she has her own identity and is also the gopi Visakha in liquid form. So everything is personal. There is no dead matter in Vrindavan; it is all conscious and personal.

TEXT

When the Yamuna was threatened like this, she became greatly afraid of the power of Balarama and immediately came in person . . .

COMMENT

The personified form of the Yamuna River came to Balarama.

TEXT

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

COMMENT

She was repentant. It does happen—devotees forget the Lord’s supremacy. In krsna-lila, which is nara-lila, humanlike pastimes, Krishna and Balarama resemble ordinary human beings, and one can forget Their position. It happened with Brahma when he stole the cowherd boys and calves, and it happened with Indra when he sent the torrents of rain. But because the Lord is affectionate to His devotees, if they repent—and any genuine devotee will repent—the Lord rectifies them and brings them back to His service, properly situated again.

It is described that when Indra sent torrential rain down on the residents of Vrindavan, for a moment Krishna thought, “Let Me just kill him; He is such a disturbance,” but then He thought, “No, I should be merciful to him. I should curb his false pride and bring him back to his senses.” In gaura-lila, when Vallabha Bhatta was proud of his knowledge and scholarship, Chaitanya Mahaprabhu humbled him just like Krishna humbled Indra and brought him to a better position in devotional service.

So, Yamuna-devi sincerely regretted her offense in not obeying the command of Balarama. In a genuine mood of repentance, she asked to be forgiven. She knew that He was affectionate to His devotees, and she wanted Him to show that affection toward her because she was His surrendered devotee. She was just temporarily covered by some illusion, some misconception.

TEXT

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

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

Thus ends the Bhaktivedanta purport of the Sixty-fifth Chapter of Krsna, “Lord Balarama Visits Vrndavana.”

COMMENT

Hare Krishna. Sri Balarama Rasa-yatra ki jaya! Srila Prabhupada ki jaya!

Are there any questions or comments?

Jagarini dasi: It seems that especially in Indra’s pastimes in Vrindavan his anger was not coming from love. Where is the explanation for such an advanced devotee to become so bewildered that he could become actually hateful of the residents of Vrindavan?

Giriraj Swami: Like the other demigods, Lord Indra is a devotee, but with material desires. His main fault was his pride, and he wanted to be honored and worshipped, and so he became covered. Of course, it is the Lord’s pastimes and we don’t want to minimize King Indra, but still he does have material desires. He must be very pious to be in that position and have the Lord’s association, but still he has material desires and when people identify with their material desires and their material desires are frustrated, they become angry.

Like you said, that anger was not on the transcendental platform of mana, like the gopis’. That was just anger born of the frustration of material desires. In fact, one word for anger is kamanuja. Anuja means “younger brother” and kama means “desire,” so wherever there is material desire, its younger brother, anger, follows behind. That was the case with Indra. It was the Lord’s pastimes for our benefit as well, but still that was the case.

And that’s not transcendental love or mana, which is seen in the pure devotees in Vrindavan. That happens—even with Lord Brahma, what to speak of Indra. Once, a disciple asked Srila Prabhupada, “Lord Brahma was such a great devotee. He created the universe and made such beautiful prayers in the Brahma-samhita, and he is the first teacher in our line. How could he have become bewildered?” And Srila Prabhupada replied, “He is a devotee but the great devotees are in Vrindavan.” And that was Lord Brahma, what to speak of Indra. So he is a devotee, but not on the level of the devotees in Vrindavan.

Akruranatha dasa: When one gopi was saying that “The women in Dvaraka wouldn’t be so easily cheated like us,” was she indirectly glorifying the love of the gopis compared with the love of the women in Dvaraka?

Giriraj Swami: It’s true that in the gopis’ simple love for Krishna they would accept whatever He said or did. In the pastime when He stole their garments, gopi-vastra-harana-lila, they threatened Krishna: “If You don’t return our garments, we will complain to Your father Nanda Maharaja.” But Krishna said, “I don’t care. He can’t do anything against Me.” So they said, “We’ll complain to Kamsa. He is the king, and he will chastise You for Your misbehavior.” Srila Prabhupada comments that although they made those threats against Krishna, they never actually took any action against Him—because of their pure love. So, it could be an indirect statement that the sophisticated ladies in Mathura might not have been so submissive and surrendered.

Raxit Jariwala: When we hear of the pastimes of the Lord, we understand that we cannot emulate His activities, cannot copy or imitate Him. So, what is a devotee to take from these pastimes? Is it the simple contentment of hearing them and knowing that these activities are going on in the spiritual world, or is there some more significance or benefit?

Giriraj Swami: Yes, there is benefit on both levels—rasa and tattva. By hearing about the Lord’s pastimes with His devotees in the spiritual world, we can become attracted to them and aspire to join them. There is a verse at the end of the five chapters dealing with the rasa dance, which says that in order to bestow mercy upon His devotees, Krishna displays humanlike pastimes so that they will become attracted to Him and His pastimes and want to engage in His service.

anugrahaya bhaktanam
 manusam deham asthitah
bhajate tadrsih kridah
 yah srutva tat-paro bhavet

“When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.” (SB 10.33.36) By hearing these pastimes, we can think, “I want to go to Vrindavan. I want to live in Vrindavan eternally and have a relationship with Krishna as a servant or a cowherd boyfriend or as a parental figure or as a young gopi.” By hearing about Krishna and His loving relationships with His devotees in Vrindavan, you may develop that desire.

Devotee: You have explained the transcendental anger of Balaramaji. Can you share some pastimes with your guru maharaja when he exhibited transcendental anger?

Giriraj Swami: I’ll tell one. I’ve had my own experiences, but because you asked for one that would be instructive to all disciples, I’ll tell this other one.

When Srila Prabhupada was in Juhu in 1977, he was very ill and was not coming down from his quarters, where he was served by a select group of disciples. Srila Prabhupada was very particular about his prasada being served on time, and once, Nava Yogendra Swami brought it late and Srila Prabhupada became very angry. Afterwards, Nava Yogendra Swami asked him, “Srila Prabhupada, when you become angry we become so bewildered we don’t know what to do, we don’t know what to think, we don’t know how to feel. How should we feel when you become so angry?” And Srila Prabhupada replied, “You should feel jubilant. There are so many people loitering on the street who have no one to look after them, who have no one who cares for them and will correct them if they do something wrong. So you should feel jubilant that you have a master who cares for you and will correct you if you do something wrong.”

Thank you all very much. Hare Krishna.

[A talk by Giriraj Swami, April 16, 2011, San Jose, California]

Answer Podcast

The post Why do we attribute some people’s actions to their present association and others’ actions to their past lives? appeared first on The Spiritual Scientist.

This is a follow up video address by Ramai Swami, the 2020 GBC Chairman, requesting all devotees to be mindful of the implications of COVID-19.

Intricacy: Marble Vendors and Research

A good job entails the right hands. The specialized stone work for this temple has very unique requirements; selection of which has been a highly deliberated exercise.

Capturing the moments of the work in this report.

Click here to see it in your browser or download a copy to your desktop for offline reading.

The post TOVP Architecture Department: Intricacy: Marble Vendors and Research – March, 2020 appeared first on Temple of the Vedic Planetarium.

Recently we sent out the official announcement about the Second Annual #GivingTOVP 10 Day Matching Fundraiser which you can read here. This event starts on April 26 (Akshaya Tritiya) until May 6 (Nrsimha Caturdasi) and is poised to raise over $300,000 to help the completion of Lord Nrsimha’s entire East Wing and altar in the TOVP for the opening ceremony during Gaur Purnima 2021.

In this video His Holiness Badrinarayana Maharaja speaks about the importance of this fundraiser for completing Lord Nrsimha’s temple wing and altar by 2021.

SPECIAL ANNOUNCEMENT

Due to the disastrous effects of the Corona virus pandemic worldwide and the 21 day lock-down in India, ISKCON Mayapur is experiencing a serious financial crisis. On account of this emergency situation, Ambarisa and Braja Vilasa prabhus from the TOVP have decided to help ISKCON Mayapur by creating an extension campaign to the #GivingTOVP Fundraiser called the TOVP Care Emergency Matching Fund Campaign. Ambarisa will match 10 cents for every dollar raised for the #GivingTOVP Fundraiser (online only) and donate it to ISKCON Mayapur.

For more information go ​here​.

Please download and share the #GivingTOVP Fundraiser flyer below.

TOVP NEWS AND UPDATES – STAY IN TOUCH

Visit us at: www.tovp.org
Follow us at: www.facebook.com/tovp.mayapur
Watch us at: www.youtube.com/user/tovpinfo
View us 360° at: www.tovp360.org
App at: https://m.tovp.org/app
News & Texts at: https://m.tovp.org/newstexts
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Buy from us at: https://tovp.org/tovp-gift-store/
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The post H.H. Badrinarayana Maharaja Speaks About the #GivingTOVP 10 Day Matching Fundraiser appeared first on Temple of the Vedic Planetarium.

Podcast

Video:

The post Rama Navmi class – Glory Revealed Amid Adversity appeared first on The Spiritual Scientist.

Recently we sent out the official announcement about the Second Annual #GivingTOVP 10 Day Matching Fundraiser which you can read here. This event starts on April 26 (Akshaya Tritiya) until May 6 (Nrsimha Caturdasi) and is poised to raise over $300,000 to help the completion of Lord Nrsimha’s entire East Wing and altar in the TOVP for the opening ceremony during Gaur Purnima 2021.

In this video His Grace Anuttama Prabhu speaks about the importance of this fundraiser for completing Lord Nrsimha’s temple wing and altar by 2021.

SPECIAL ANNOUNCEMENT

Due to the disastrous effects of the Corona virus pandemic worldwide and the 21 day lock-down in India, ISKCON Mayapur is experiencing a serious financial crisis. On account of this emergency situation, Ambarisa and Braja Vilasa prabhus from the TOVP have decided to help ISKCON Mayapur by creating an extension campaign to the #GivingTOVP Fundraiser called the TOVP Care Emergency Matching Fund Campaign. Ambarisa will match 10 cents for every dollar raised for the #GivingTOVP Fundraiser (online only) and donate it to ISKCON Mayapur.

For more information go ​here​.

TOVP NEWS AND UPDATES – STAY IN TOUCH

Visit us at: www.tovp.org
Follow us at: www.facebook.com/tovp.mayapur
Watch us at: www.youtube.com/user/tovpinfo
View us 360° at: www.tovp360.org
App at: https://m.tovp.org/app
News & Texts at: https://m.tovp.org/newstexts
RSS News Feed at: https://tovp.org/rss2/
Buy from us at: https://tovp.org/tovp-gift-store/
Support us at: https://tovp.org/donate/seva-opportunities/

The post H. G. Anuttama Prabhu Speaks About the #GivingTOVP 10 Day Matching Fundraiser appeared first on Temple of the Vedic Planetarium.

Srila Prabhupada Built A Pot That The Whole World Could Eat From 

Prabhup?da: Anyone who comes, he must be given pras?dam.

Ma?ih?ra: …what is the benefit they get, exactly? There have been so many concoctions = “Oh, they will take human birth,” “They will take this…” What is the actual benefit that a karm? will get when he takes pras?dam?

Prabhup?da: Pras?dam means the mercy of K???a.

Ma?ih?ra: Mercy.

Prabhup?da: By eating, you are getting mercy. K???a ba?o doy?moy korib?re jihv? jay swa-pras?d-anna dilo bh?i. Swa-pras?d-anna dilo bh?i. Sei pras?da anna p?o r?dh?-k???a-gu?a g?o preme ??ko caitanya-nit?i.

Ma?ih?ra: ‘Cause some devotees, they are saying…

Prabhup?da: K???a ba?o doy?moy. Because we want eating, so He is giving His mercy through eating. 

The Prasad distribution team are attempting to expand the project in Hertfordshire, presently working from our Gokula Cafe. This Monday will will deliver containers of Prasad from Krishna’s Castle to Gokula Cafe on Market Street at 11am then volunteers will box up the Prasad , stick ingredient labels and then deliver to the isolated and vulnerable people.Utmost importance is placed on following government regulations in regard to health and safety.
Do you know a struggling person/devotee who could do with a food/ Prasad hamper. Please email the team on foodforalluk@ gmail.com ,  confidentiality assured.

We are also looking for a location in the Watford, to set up our emergency field kitchen.
Jai Srila Prabhupada

 Your servants

Food for All team 

https://www.justgiving.com/campaign/foodforall

—
With kind regards,

Peter O’GradyDirector,

Food For All

His Grace Braja Vilasa prabhu speaks about the forthcoming #GivingTOVP & TOVP Care Combined Fundraising Campaign starting on April 26 (Akshaya Tritiya) until May 6 (Nrsimha Caturdasi.

This simultaneous fundraiser will raise funds for both the completion of Lord Nrsimha’s temple wing and altar for the opening during Gaura Purnima in 2021 and assist ISKCON Mayapur through a financial crisis during the India lock-down. Ambarisa prabhu will match all donations for the #GivingTOVP & TOVP Care event up to $150,000 and give 10 cents per dollar donated online to ISKCON Mayapur.

For more information on this unique fundraising opportunity to serve the TOVP and ISKCON Mayapur with one donation, go here.

TOVP NEWS AND UPDATES – STAY IN TOUCH

Visit us at: www.tovp.org
Follow us at: www.facebook.com/tovp.mayapur
Watch us at: www.youtube.com/user/tovpinfo
View us 360° at: www.tovp360.org
App at: https://m.tovp.org/app
News & Texts at: https://m.tovp.org/newstexts
RSS News Feed at: https://tovp.org/rss2/
Buy from us at: https://tovp.org/tovp-gift-store/
Support us at: https://tovp.org/donate/seva-opportunities/

The post The #GivingTOVP & TOVP Care Campaign – H.G. Braja Vilasa Prabhu Speaks Out appeared first on Temple of the Vedic Planetarium.

What is called? A quarantine, quarantine.

How you can violate the nature’s law? It is not possible. Nature’s law is so strict, a little deviation will put you into suffering. This is going on. That is Yamaraja. And if you violate more and more and more, then you suffer more and more and more. This is the law. You cannot escape. That is the general law everywhere, all over the world: life for life. So, in God’s law there is no such thing that if you kill a human being you’ll be killed, and if you kill an animal you’ll not be killed. That is imperfect law, man-made law.

You are maintaining so many slaughterhouses, and when it will be mature, there will be war, wholesale murder. Finished. One atom bomb—finished. You’ll have to suffer. Don’t think that “Innocent animals, they cannot protest. Let us kill and eat.” No. You’ll be also punished. Wait for accumulation of your sinful activities . . .

Why do you think there is no punishment and there is no God? This is utopian. Don’t think like that. There is God, there is His government, there are His agents, there are witnesses. Otherwise, why there are different varieties of life? Eight million four hundred thousand species of life. Everyone is a living being. The trees are living beings, the fishes are living beings, the ants are living beings, the mosquitoes are living beings, the human beings are living beings, the demigods are living beings, the cats, dogs—all are living beings.

So we should be very careful. This human form of life is a chance to make your choice, whether you are to go on being punished like this in different forms of life or whether you shall go back to home, back to Godhead. Here is the chance. . . .

You can imagine that “There is no God, there is no Yamaraja, there is no punishment. Let me do.” That is your fancy. But it is not the fact. The fact is, if we commit some sin we must suffer for it, and there is nobody in the world who can check it.

—Srila Prabhupada, talk on Srimad-Bhagavatam 6.1.32, May 31, 1976, Honolulu

Homemade masks are partly effective in individual protection, but they are essential for slowing the spread of the virus in the population.

1.3 billion Indians observed the Janata Curfew on 22nd March, to fight Covid-19. Billions of people in different parts of the world are already under lockdown. There is an undeclared curfew in almost all the parts of the world. Coronavirus, the tiny little virus, which cannot be seen with our eyes have brought the whole world to a standstill. 

ISKCON UK has been amongst the worst affected communities by COVID-19, with twenty-one confirmed cases at Bhaktivedanta Manor and Soho St in London, and five devotees passing away.

This verse is quoted in Srila Rupa Gosvami’s Sri Padyavali (151):

ramo nama babhuva hum tad-abala siteti hum tam pitur
vaca pancavati-vane viharatas tasyharad ravanah
nidrartham janaki-katham iti harer hum-karatah srnvatah
saumitre kva dhanur dhanur dhanur iti vyagra girah pantu nah 

[Mother Yasoda is telling Sri Krishna a story:]

“There was once a king named Rama.”

“Yes.”

“His wife was Sita.”

“Yes.”

“On the order of His father, Rama lived in the Panchavati Forest. There Ravana kidnapped Sita.”

Hearing His mother narrate His own activities performed in ancient times, Sri Krishna suddenly called out, “Laksmana! Where is My bow? Where is My bow? Where is My bow?”

May these alarmed words of Lord Krishna protect us all.

This is an overview of the Vedic contributions in the Orient, and is written to inspire more confidence in the people who follow the Vedic tradition, and to then be more assertive in protecting it.

Bharatvarsha’s beginnings go back to a very long way in time and it is almost certain that the results or influence that is seen today around the world, in the main, were not achieved by military expeditions or conquest, but by peaceful trading and religious teaching, and thereby all the more permanent. This is especially the case when it is generally seen that people who are forced to change cultures or religions often divert to something else as soon as the opportunity arises. But here you can still see much of the Vedic influence that still hangs on in various regions of the world, in the east in this case.

For example, Philip Rawson writes about how Vedic culture can be recognized throughout Southeast Asia. He says, “The culture of India has been one of the world’s most powerful civilizing forces. Countries of the Far East, including China, Korea, Japan, Tibet, and Mongolia owe much of what is best in their own cultures to the inspiration of ideas imported from India. The West, too, has its own debts. But the members of that circle of civilization beyond Burma scattered around the Gulf of Siam and Java sea, virtually owe their very existence to the creative influence of Indian ideas. Among the tribal peoples of Southeast Asia these formative ideas took root, and blossomed. No conquest or invasion, no forced conversion imposed (upon) them. They were adopted because the people saw they were good and that they could use them” (Rawson, Philip, The Art of Southeast Asia: Cambodia, Vietnam, Thailand, Laos, Burma, Java, & Bali, New York, Thames and Hudson, Inc. 1990, p. 7-8.)

Evidence of the Vedic influence can be found in many areas of the Asian Southeast, as Nehru writes, “From the first century of the Christian era onwards wave after wave of Indian colonists spread east and southeast, reaching Ceylon, Burma, Malaya, Java, Sumatra, Borneo, Siam, Cambodia, and Indo-China. Some of them managed to reach Formosa, the Philippine islands and Celebes. Even as far as Madagascar the current language is Indonesian with a mixture of Sanskrit words.” (Nehru, Jawaharlal, The Discovery of India, Calcutta, The Signet Press, 1946, p. 202)

Nehru continues: “Indian civilization took root especially in the countries of southeast Asia and the evidence for this can be found all over the place today. There were great centres of Sanskrit learning in Champa, Angkor, Srivijaya, Majapahit, and other places. The names of the rulers of various states and empires that arose are purely Indian and Sanskrit. This doesn’t mean they were pure Indian, but it does mean that they were Indianized. State ceremonies were Indian and conducted in Sanskrit. All the officers of the state bear old Sanskrit titles, and some of these titles and designations have been continued up till now, not only Thailand but in the Moslem states of Malaya.” (Ibid., p. 207)

Jagat K. Motwani, Ph.D., writes (in India Reborn, 2012, p. 244): “According to Nehru (Discovery of India, 1946, p. 205), the greatest of these states [in Southeast Asia] was the Salendra Empire, or the empire of Sri Vijaya, which became the dominant power both on sea and land in whole of Malaysia by the eighth century. At the height of its power it included Malaya, Ceylon (Sri Lanka), Sumatra, part of Java, Borneo, Celebes, the Philippines, and a part of Formosa, and probably exercised suzerainty over Cambodia and Champa (Annam), which was a Buddhist Empire. A great ruler, Jayavarman, united the small states in the ninth century and built up the Cambodian Empire with its capital at Angkor. The Cambodian state lasted for nearly four hundred years under the succession of great rulers like Jayavarman, Yashovarman, Indravarman and Suryavarman (all four were Hindus).”

BURMA

As explained by Upendra Thakur, “In addition to Buddhist remains found in large numbers in various parts of Burma, Hindu images have also been discovered over a wide area, including Vishnu, Ganesh and Brahma at Hmawza; Vishnu, Garuda and Hanuman at Mergui, and Surya, Durga and Vishnu in Arakan, as well as symbolical coins and terracotta tablets with Hindu objects on them. Again, in the village of Kalagangon nearby, were found the remains of a linga 1/4 inch high, showing that Shaivism existed side by side with Buddhism. In another mound of Hmawza were discovered Bodhisattvas in Pala style, which are later in date but similar to those well known from Bodhgaya of the ninth to tenth century CE. Thus, it is clear that from the fifth to the eighth or ninth century CE, all the three types of religion were practiced in Burma and both Buddhism and Hinduism existed peacefully side by side.” (Thakur, Upendra, A Historical Survey of the Elements of Hindu Culture in Burma, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.439.)

As we look around Myanmar, though it is permeated with Buddhism now, we can see other remnants of the Vedic culture that still has a little influence in the region. For example, in the city center of Yangon, in the Botatuang Paya Buddhist temple, on the grounds is a nat pavilion which contains the images of Thurathadi, which is the Vedic image of Saraswati, the goddess of learning, and of Thagyamin, which is the Vedic Indra, king of heaven, and in Myanmar is the king of all nat, or spirit beings who can either protect or harm humans. So some of the Vedic divinities are still held within the tradition of the nat, or the Myanmar acceptance of spirit beings that are sometimes still worshiped for various purposes. The tradition of the nat is part of the pre-Buddhist custom of the area.

Bagan (Pagan) is known for its 3000 or more Buddhist temples that crowd its plains, which make for some wonderful photographs. During the temple building that went on in Bagan, in the 11^th to the 13^th centuries, was the transition of the region from the Vedic traditions to Mahayana Buddhism. However, the Vedic influence still exists. Inside one of its tallest temples is beautifully decorated with frescos and topped with gilded pinnacles. You can see a mixture herein of both Vedic and Buddhist deities along with local nat spirits in the nooks.

In Bagan is also the Nat Hlaung Kyaung, the last remaining Vedic temple in the town. A sign dates this temple back to the 11^th century, yet others say it was built in 931 by Taunghthugyi. This means it was built about a century before the southern school of Buddhism came to Bagan. It is also explained that King Anawrahta stored all non-Buddhist images, especially the nat spirits, as he tried to enforce Buddhism over the land.

It was built in the form of a sanctuary tower. It is dedicated to Lord Vishnu and is decorated with the ten avataras in stone figures, Buddha being the ninth, though these are in disrepair. Herein we can also see how Buddhists in Burma adopted the Vedic style of building.

The mandapa is no longer in existence, but you can see evidence of it in the two large holes at the entrance. The mandapa or the porch rested on two large beams which were fixed in the two large holes. The outer plaster has peeled off, and the shikhara has undergone repairs.

When Col. Henry Yule first visited the Nat Hlaung Kyaung, he came across two stone images which were lying on the corridor floor. One of them was standing and the other seated. The standing one is an image of Shiva, now placed in the Ananda Museum in Bagan. The seated one is that of Vishnu riding on Garuda. It is four feet high and has found its way to the Berlin Museum. This may have been the central or main image of the temple. Vishnu is crowned by a beautiful kirita flanked by fluttering scarves on two sides. In His upper hands He holds the disc and conch respectively. (Bhise, Usha R., A Temple of Vishnu in Burma, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.449.)

THAILAND

Thailand was once known as Siam. On July 20th, 1948, the Siamese constituent assembly voted to change the name of Siam to Thailand, the change would come into effect the following year. Of course, Siam was a derivative of Shyam, which is a name for Krishna, meaning the color of dark blue, the complexion of Lord Krishna.

Evidence shows that it was at least by 380 BCE when the Iron Age communities in central Thailand had already opened trade relations with India. The Sa Huynh people of coastal Vietnam were highly competent navigators, and had arrived in that region by 500 BCE. A writing system was in a script resembling that of the Hu, who were in turn influenced by India. (Higham, Charles, The Civilization of Angkor, Phoenix, London, 2001, p.23-4.)

Sanskrit words are still very much in the Thai language. C. B. Pandey explains the influence in the language of Thailand. “The Thai language has 18 vowels and 23 consonants, specially in Northern Thai. … Indian cultural impact in Siam has left a deep-rooted influence on the language of the country. ‘Anyone visiting the country today’, says S. R. Sehgal, ‘would be amazed by the multitude of words in every-day speech which are derivatives from Sanskrit.’ (Sehgal, Dr. S. R., Sanskritistic Culture in South East Asia, in Sanskriti, Vol. III (English), p. 474.)

Anyone listening to the radio broadcasts of these countries will be struck by the frequent occurrence of these words. It is in the Thai language that we have more Sanskrit elements. The Sanskrit words have undergone such phonetic changes that at times it is rather difficult to notice their Sanskrit origin.

“A few examples of Sanskrit words will not be out of place. A popular word for greeting in Thailand is Sabayadi Khap which has its origin in the Sanskrit word Svasti, which finds mention as early as the Rig Veda. The word vela is used in the same sense of time as in India. The leader of the Buddhist monks blesses the devotees with the words Sukhi Hotu, ‘may you be happy.’ The words for wedding in Thailand and Laos is viviha. The illustrations can be multiplied. Thus we see that there are thousands of Sanskrit words which are adopted by the Thai people without any phonetic modifications.” (Pandey, C. B., Indian Influence in Siam, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.465.)

Vedic festivals like Dusherra, the victory of Lord Rama over Ravana, are still observed in Thailand. They still hold honor for Lord Vishnu, Narayana, Mahadeva and other Vedic divinities. The Ramayana and Mahabharata and other Sanskrit texts have formed the basis of outstanding literature in Thailand. The Ramayana in Thailand is known as Rama-Akhyan or Ramakien, in which akhya is Sanskrit for “rendition of the story.” Knowledge of this was as essential for a cultured Siamese as Homer was for a European. The epics and Puranas of India were the basis of much inspiration for all of Southeast Asia, and the theme for classical theater, Shadow theater, and marionette shows. This influence can still be seen in Siamese dance, drama, and music. (Shah, Niranjan, Kings of Thailand Bear the Title of Rama, India Tribune, January 1, 2005.)

The name of the Thailand city of Ayutthaya, the ancient capital a few hours north of Bangkok, is known for its many temples. The name is derived after the name Ayodhya, the capital of the kingdom and birthplace of Lord Rama in India. And the Kings of Thailand still call themselves Rama along with their own Thai names. Rama is also found on the expressway connecting Bangkok to the international airport. Plus, the Bangkok airport has the display of the Vedic story of the devas and demons churning the ocean for the nectar of immortality, as described in the Puranas, which certainly shows their high regard for their Vedic connections.

CAMBODIA

It is suggested that many of the elements of India or Vedic culture were incorporated into the Khmer civilization at an early stage, even back from 2000 to 1000 BCE, because of the Indian traders who were active along the southern coast of what is now Cambodia. This included various implements for farming as well as numbers, writing, art, and literature, such as the Ream Ker or the Ramayana, which had a tremendous influence. The worship of Vishnu and Shiva was also adopted. They had also took up the Indic traditions of administration, architecture, court ceremony, economy, and the Cambodian New Year coincided with the start of the Vedic solar calendar.

This is barely the tip of how Cambodia has always had a close link with India and Vedic culture. The amazing temples of Angkor Wat and Angkor Thom are testimony to that and show much deeper areas of Vedic influence. Most people know about these temples, which are built as a microcosm of the Vedic universe, which displays all kinds of depictions of the knowledge inherited from India. One of the most noted panels is on the east side of the third gallery which displays the Devas and Asuras churning the ocean of milk for the nectar of immortality, a story right out of the Vedic Puranas.

Angkor Wat is a true wonder of the world. Historian Pandit Jawaharlal Nehru wrote: “Let it be said immediately that Angkor, as it stands, ranks as chief wonder of the world today.” To explain a little about it, it occupies about 500 acres surrounded on all four sides by a wall and an enclosed water tank. The causeways, flanked by enormous naga and lion statues, represent rainbows. The temple is 65 meters tall, made up of three platforms, progressively smaller, with covered galleries defining the borders, and is a replica of the cosmos. The first level contains 1200 square meters of carved sandstone galleries illustrating scenes from the Ramayana, Mahabharata and Puranic stories. (Shah, Niranjan, The Largest Hindu Temple is in Cambodia, India Tribune, January 29, 2005.)

We can only get an idea of the greatness of Angkor Wat from what we see of it today. It is truly an amazing temple, but from the descriptions described by Charles Higham, we can only guess at how much greater it was years ago. He describes it as follows: “Angkor Wat today is but a pale reflection of its former state. Traces of gilded stucco survive on the central tower, and a Japanese visitor in the early seventeenth century noted gilding over the stone bas-reliefs. It must in its heyday have literally been a golden temple. A 4-meter-high statue of Vishnu, which might have once been located in the central sanctuary tower, is still to be seen in the western entrance building. It remains venerated to this day.” (Higham, Charles, The Civilization of Angkor, Phoenix, London, 2001, p. 115.)

VIETNAM

From the 1^st to 6^th centuries CE, Vietnam was part of the Indianised kingdom of Funan, as it was called by the Chinese. The Funan people produced remarkable art and constructed an elaborate system of canals which were used for both transportation and the irrigation of wet rice agriculture. In mid-6^th century, Funan was attacked by the pre-Angkorian Kingdom of Chenla, which gradually absorbed the territory of Funan into its own. Later, the area would be called Champa.

The name Champa is clearly Indian, whether it was named after the capital of the Anga country in the lower Ganges Valley, or after the Chola capital of the same name. The influence is obvious. (Shah, Niranjan, Ancient Indianization of Vietnam, India Tribune, October 16, 2004.)

Like Funan, it became influenced by the Vedic culture through continued commercial relations with India and the immigration of Indian literature and priests. Sanskrit was used as a sacred language, and the Vedic influence dominated art and agriculture, as is evidenced by the ruins of a Cham city in the province of Quang Nam, and the collection of Cham art in the museum of Danang. Brilliant examples of Cham sculpture can be seen in the Cham Museum, which exhibits numerous Vedic artifacts that have been found in the region, some of which go back more than a thousand years from the Champa period. These include sculptures of Shiva, Vishnu, Ganesh, Brahma, Nandi, and others.

As reported by Pamod Kumar, in June 2013, Vietnam’s prime minister officially identified 30 National Treasures of Integral Import to the Nation. The report from Vietnam features images of Vishnu and Surya, but especially an exquisite and very ancient sculpture of Lord Vishnu. According to a press release from the Communist Party of Vietnam’s Central Committee (CPVCC) the Vishnu sculpture is described as a “Vishnu stone head from Oc Eo culture, dated back 4,000-3,500 years.” This would make it the oldest Vedic artifact in the world. Recently the Government of Vietnam, despite its official Communist doctrine, has developed many programs and projects highlighting Vietnam’s ancient religious heritage. This discovery of a 4,000 to 3,500 year old Vishnu sculpture is truly historic and it sheds new light upon our understanding of the history of not only Hinduism but of the entire world.

The fact is there are no other “officially” recognized Vedic artifacts that have been dated back to such an early date. This would make Vietnam home to the world’s most ancient Vedic artifact. While there are indeed many other ancient artifacts that represent the same deity, they are not presented in the “Indic” tradition and cannot be directly recognized as the Vishnu of the Indic Vaishnava tradition.

The 4000-3500 year old Vietnamese Vishnu sculpture is part of an exhibit featuring some of Vietnam’s most ancient artifacts. It was discovered in the region of Southern Vietnam’s Mekong Delta. The Mekong River is named after the Ganges River (Ma Ganga) of India.

The significance of this discovery cannot be overestimated. The entire history of Hinduism and Vedic culture, as taught in the academic institutions of the world, has been built upon a false construct. According to mainstream academia, Vedic “religion” or Hinduism did not exist until the alleged “Aryans” invaded India circa 1500 BCE. An even later date is given to Vaishnavism which is speculated to have been derived from animist Sun worship. Yet here we have a highly evolved art form depicting Lord Vishnu in the Far South East region of Asia dated to somewhere between 2000 BCE to 1500 BCE.

This completely undermines the entire historic timeline developed by mainstream academia in regards to the development of both Vedic/Hindu civilization and Indian history. The region of modern India has always been the epicenter of High Vedic/Hindu Civilization and culture. No one anywhere has ever suggested the region of modern Vietnam to be the origin of Hindu civilization, yet it is in Vietnam that we now have the world’s most ancient example of Indic style Vedic Vaishnava art. Thus it stands to reason that if Vedic Vaishnava art, culture and religion flourished 4000 years ago in prehistoric Vietnam, it was undoubtedly flourishing in ancient India as well.

Once again science and archeology have confirmed the Vedic conclusion. As the Vedic literature states, 5000 years ago India was home to a highly evolved and advanced civilization. This civilization was centered on its sacred traditions. The worship of the Supreme Lord Vishnu, Lord Shiva, Lakshmi, and Durga was widespread and in fact spanned the entire globe.

These traditions presented themselves in diverse manners, as seen in modern India, yet among this diversity was a commonality based upon the authority of the Vedic scriptures and traditions. The recognizably Indic forms of the Vedic traditions spanned the globe from the Philippines to the Middle East and Siberia to Australia. Yet the same Divinities were worshiped and the same traditions were practiced throughout the world.

Perhaps today, as India itself is reeling under the onslaught of enforced “secularism” and as Hinduism has been relegated to the realm of just one of many religions (rather than being recognized as the heart and soul of India), we are fortunate that the former Hindu lands of Indonesia, Vietnam, Thailand, Myanmar, Laos, and Kampuchea are leading the way towards the reclamation of our ancient Vedic heritage. (http://www.speakingtree.in/spiritual-blogs/seekers/mysticism/4-000-year-old-vishnu-statue-discovered-in-vietnam)

Also: (https://rodpush.wordpress.com/2015/03/22/4000-year-old-vishnu-statue-discovered-in-vietnam-by-pramod-kumar-on-jan-21-2015-1479-views/)

Also reported in Hinduism Today, April/May/June, 2014, page 37.

PHILIPPINES

Vedic cultural influence went well beyond Bali, which shows many aspects of Vedic influence, and also reached the Philippines. Alfred L. Kroeber, a leading American anthropologist, wrote in Peoples of the Philippines: “There is no tribe in Philippines, no matter how primitive and remote, in whose culture today, elements of Indian origin cannot be traced.”

Filipino historian Gregorio F. Zaide describes in Philippine Political and Cultural History: “Basically Malay (Indian) in might, Hinduistic in culture, and Buddhistic in religion.”

American archeologist Henry Otley Beyer, a dedicated scholar on the Philippine civilization, carried out a series of remarkable excavations in the late 1920s at Novaliches in the Philippines. His work was systematic and concluded that all the artifacts found, including a large quantity of pottery, iron implements and weapons such as knives and axes, glass beads and bangles, and beads of semiprecious stones, such as carnelian, agate and amethyst, were brought to the Philippines from India over a long period of trade, well before the beginnings of the Christian era. He confirmed this by saying: “India has most profoundly affected the Philippine civilization.” (Shah, Niranjan, India’s Influence in Philippines, India Tribune, August 28, 2004.)

INDONESIA

It is hard to say when India started to spread its influence in Indonesia, but evidence shows it was no later than the 2^nd or 3^rd century BCE. (Francisco, Juan R., A Survey of Palaeographic Relations Between India and the Philippines, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.565.) The spread of Vedic culture was caused and stimulated by the trade expeditions which were organized from the subcontinent. Indonesian princes accepted the religious and cultural notions of the voyagers and began to invite Brahmanas to their courts. Afterwards the Vedic culture spread among the upper classes of Indonesian society. (Goudriaan, T., Sanskrit Texts and Indian Religion in Bali, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.563.)

The whole area of Indonesia, namely Java, Sumatra, Burma, Sukarta, Bali, Champa, Malaya, and up into Cambodia, Thailand, and Vietnam are countries that had all been ruled by Hindu or Buddhist kings. The earliest seems to be Java back in the first century CE, starting with King Devavarman, based on the inscriptions that have been found in the area. Relations between ancient India and Java seems to have been quite close, and inscriptions indicate that in 850 CE the Sailendra kings of Java created an endowment for the Nalanda University. Temples built in Java are quite similar in style to those of South India, along with often having panels of sculpted impressions from the Ramayana and Mahabharata on the temples. East of Jakarta you can find three temples dedicated to Brahma, Vishnu and Shiva. Even the Indonesian currency notes has carried the image of Ganesh on them, and Ganesh, known as Vinayaka, is still worshiped in many places there. Much more of the Vedic influence in Indonesia would still be present if not for the devastation by the Muslims and European colonialists. Now it is a major Muslim area, but many Indonesian Muslims do not find it strange to name their children with Sanskrit-based names. (Kapur, Kamlesh, Portraits of a Nation: History of India, Sterling Publishers, Private Limited, 2010, pages 444-45.)

Indonesian dance and music are also of Vedic origin, and still hold much of its influence. Names of both persons and cities and towns bear names of Vedic or Sanskrit origins. The language itself is a dialect of Sanskrit known as Bahasha. Of 25,500 entries in the 1982 dictionary of Kawi, 12,500 are Sanskrit loan words. Even the Indonesian flag is called Dwi-Varna (two colors) which is Sanskrit. The cardinal points of the Indonesian Constitution are also designed in accordance with the Sanskrit word Panchshila.

In this regard, Wilhelm Von Humbolt, German Indologist, Prussian Minister of Education, the founder of the science of general linguistics wrote: “Kawi language is Javanese and contains a number of Sanskrit loan words, which prove the literary and political superiority of the Hindus. The historical background has the emigration of Brahmins, who brought the Mahabharata, the Ramayana and other works of Sanskrit literature.” He also showed that no Prakrit words are found in Old Javanese, and, thus, he deduced from this that the Indian immigrants must have come to Java at a time long ago before the more recent Indian language had separated from Sanskrit.

Modern Indonesia, sometimes called Nusantara, especially Bali, is another ancient center of Vedic culture and civilization. The name of the island of Bali was once Balidvipa, which goes back well over 1000 years. It is accepted that this is in connection with Bali Maharaja, the warrior king and devotee of Lord Vishnu from ancient times. Vamanadeva was the form of Lord Vishnu who Bali surrendered to, and Vamanadeva is the name of one of the great historical royal dynasties of Bali.

Contact between India and Indonesia go back many hundreds of years. In fact, pepper plants, which are originally from India, were found in Indonesian food as early as 600 BCE. Cotton was also brought from India by the 2^nd century BCE. So trading and cultural exchanges were taking place from that time. It was a natural transition and an attraction to the Vedic culture by the people of Java, Sumatra, and Kalimantan, who adopted the Vedic customs. Some Indian traders built new Vedic temples, and even brought in priests, monks and teachers. Then later, the local leaders continued the practices. In fact, local rulers began to use Indian titles like Raja or Maharaja, or add the royal suffix of varman (protector) to their names. The major Indonesian states, from the 5^th century to the 15^th, were all Vedic or Buddhist.

Throughout Bali you will find Vedic and Sanskrit names, especially for the capitals of the provinces. Regarding other forms of Vedic evidence that still exist today, the Indonesian coat of arms, the Garuda Panchasila, is also derived from Javanese Vedic elements. Indonesia’s National airline is named Garuda Airlines, Garuda being Lord Vishnu’s carrier. Also, the Nation chose Indonesia to be the name for their new Nation over the native name of Nusantara (Entire Islands) in recognition of their ancient links with Mother India. Furthermore, the modern capital of Indonesia, Jakarta, features a magnificent sculpture of Partha Sarathi Krishna and Arjuna on the battlefield of Kurukshetra. This shows the immense popularity and respect for Hindu culture that can still be found amongst the people of Indonesia. Plus, according to the Parisada Hindu Dharma Indonesia, a Hindu revival movement, the Indonesian Hindu population is closer to 18 million rather than the 6 million claimed by the Government.

CHINA

It is known that China in India and in Indian ancient texts like the Puranas was known as Cina, and the residents were also known as Cinas or Chinas. The genealogists of China and Tartary declare that they were descendants of Indian Kings. The Kiratas and Chinas moved out of India towards the East, beyond the Himalayas, and founded colonies there. The Kshatriyas or warrior classes from India first inhabited the area of China. These settlers were originally inhabitants of the Vedic lands, such as Sapta Sindhu, which included Kashmir, Ladakha, Tibet, and the Punjab of ancient India. From then on, ancient India had continuous contact with China. The Manusmriti mentions that when the Chinas, Kiratas and other communities became decreasingly Vedic (Manu-samhita, 10, 43-44), they were pressured to leave the Vedic lands. However, in the Mahabharata period, they brought gifts to the Pandava king Yudhisthir at his coronation. Also, a king of Assam is mentioned in the Mahabharata as having an army of Kiratas and Chinas, of yellow color. (Shah, Niranjan, Indian Origins of Ancient Civilizations, International Vedic Vision, Sand Point, New York, 2012, p.105.)

Herein it is clear that connections between China and India go back thousands of years. From the Vedic literature, we see that the Mahabharata mentions China in a few places, such as when the people brought presents to the Rajasuya ritual of the Pandavas. In the Sabha Parva, the Cinas appear with the Kiratas among the armies of King Bhagadatta of Pragjyotisa or Assam. China is also mentioned in the Arthasastra and the Manusrmiti.

In the Vana Parva of the Mahabharata, the Pandava brothers are said to have crossed the country of the Cinas in course of their trek through the Himalayan territory north of Badrinath and reached the realm of the Kirata king Subahu. The Cinas are brought into relations with the Himalayan people (Haimavatas) in the Sabha Parva of the Mahabharata also. The land of the Haimavatas is likely to be Himavantappadesha of the Pali texts, which is identified with Tibet or Nepal.

JAPAN

In the Shingon pantheon of Japan, we can also recognize a large number of Vedic gods. These include Shoten sama (Ganesh), Taishaku (Indra), Katen (Agni, the Vedic fire god), Emma-o (Yama, the Vedic god of death and the afterlife), Benzaiten or Benton (Sarasvati, the Vedic goddess of learning), Suiten (Varuna), Futen (Vayu), Ishana, Bonten (Brahma), Jiten (Prithvi), Nitten and Gatten (Surya the Vedic sun god and Chandra the Vedic moon god), and many others. “Though most of the deities are venerated only as forming part of Mandara [mountain], some of them such as Shoten sama, Emma-o, Suiten and Benten are popular objects of worship and have temples dedicated to them.” (Eliot, Sir Charles, Japanese Buddhism, London, 1935, p.355) Therefore, the worship of their interpretation of the Vedic deities continues to this day.

According to author Hisashi Nakamura, there is no country in the world other than Japan where students are learning a rudimentary knowledge of Sanskrit language. (Shah, Niranjan, India’s Influence in Americas, China, Greece and Southeast, India Tribune, December 4, 2004.)

Even today, 15 miles from the heart of Tokyo is a Vedic temple of Indra with two figures of Hanuman guarding the image. Large crowds also visit the temple of Saraswati. Fudo is another form of the terrible form of Shiva, wherein he possesses a third eye, a trident, and a lasso of snakes. You can still recognize Vedic deities of Brahma, Shiva, Vishnu, Lakshmi, Durga, Ganesh, and others in the temple at Kyoto, Nara, Miyajima, and other places. Nara was a center of Sanskrit learning in 700 CE and earlier. In some Japanese temples, very ancient Sanskrit manuscripts are preserved intact, some of which are much older than those preserved in India. (Shah, Niranjan, India’s Influence in Americas, China, Greece and Southeast, India Tribune, December 4, 2004.)

Much more of this kind of information can be found in my books “Proof of Vedic Culture’s Global Existence,” and “Mysteries of the Ancient Vedic Empire: Recognizing Vedic Contributions to Other Cultures Around the World,” as well as “Advancements of Ancient India’s Vedic Culture.”

The government began with a quarantine in 79 districts across India recognized as COVID-19 hotspots, before officially locking down the entire nation – 1.3 billion people – on March 23^rd in a bid to stop the spread of the virus.

Called “Krishna Lunch for Healthcare Heroes,” the program was formally launched on April 2, 2020 (Rama Navami). A number of congregational members promptly stepped up to offer much needed financial support to get the new program off the ground.   

(Kadamba Kanana Swami, 14 April 2008, Bhaktivedanta Manor, United Kingdom, Rama Navami Lecture)

Lord Ramachandra’s attachment to Sitadevi was not one that could be compared to an ordinary husband’s attachment to his wife. In the pastimes of Lord Ramachandra, we must recognise that there are two levels – the first is that Lord Rama is acting out the role of a husband in this world and the second is the spiritual relationship that exists between Sita and Rama.

Prabhupada explains that the separation of Rama from Sita is spiritually understood as vipralambha which is an activity of the hladini potency of the Supreme Personality of Godhead. So the pastimes of Lord Ramachandra are displaying something of the nature of vipralambha. Therefore, it is said that out of all of the incarnations mentioned in the Srimad Bhagavatam, it is Lord Ramachandra that is almost like Lord Krsna. Actually, Prabhupada emphasised that Lord Ramachandra is as good as Lord Krsna (virtually speaking there is no difference between Rama and Krsna), but the only difference is that when the Lord is displaying his features as Rama, He is not revealing His nature in full. Because as Lord Ramachandra, He adheres to the path of dharma; He is here to give the example. On the other hand, Krsna is just here to show His transcendental nature.

Despite this, Lord Ramachandra is still showing us something from the spiritual world, which is this vipralambha and how spiritual love can exist in this mood of separation. So the separation from Sitadevi that is being displayed by Lord Ramachandra is truly that separation between the Supreme Lord and His devotee. It is not just a husband-wife attachment, but it is the attachment that exists in pure bhakti, one that a true devotee of the Lord feels for Him. So this is very important to remember when we are reading and hearing about the pastimes of Lord Ramachandra.

The article " Separation of Sita from Rama " was published on KKSBlog.

A 6 week animation course at the Manor primary school - culminating in a 7 minute animation.