Planet ISKCON

The International Society for Krishna Consciousness (ISKCON) has established and maintained exceptional standards of deity worship across its global network of temples, creating a profound spiritual atmosphere for devotees and visitors alike. This commitment to excellence in deity worship represents one of the organization’s most distinctive features, embodying the vision of its founder, Srila Prabhupada,
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*Srimad Bhagavatam* Class by HH Bhakti Prabhava Swami(SB 1.13.8), focusing on the life and teachings of Mahātma Vidura. It discusses Vidura’s return after a long pilgrimage and his role in guiding his elder brother, Dhritarashtra. The lecture highlights Vidura’s wisdom, his impartiality, and how he protected the Pandavas from political intrigues within the royal family.
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So, I was trying to understand how in Lord Rama’s pastime, his Altha was to be a king, but he, his role was, I mean he was Lord himself, so his Parmartha also is like, it’s like kind of serving his own self, right? He’s the Lord. And in that context, I want to understand when Mother Sita was, when he told Lakshmana to meet Mother Sita in the ashram, when she was carrying the avankur. So, would you like to elaborate like in this context, like what was played out in his mind and it was, what was his priority, you know, in terms of his Altha and Parmartha? Would I like to elaborate? No.

Some pastimes are very difficult to understand and sometimes you cannot get, to get a satisfactory understanding of this. All that you can get is the least unsatisfactory understanding. So, I will share with you the understanding that I find least unsatisfactory.

I have written books on the Ramayana and I’m trying to write future also and this is, I have many scholars in the Ramayana, in our tradition, outside the tradition, I have talked with them, tried to read the traditional commentaries, whatever are available, but it is a very difficult pastime to go through all of it. So, we talked about it. The key point is that there is context.

Generally speaking, the principle is that if an action does not make sense, if I do good, if I am polite with you and you are rude with me, I can say that you are a terrible person or I’m a, I’m a worthless person. Or I can say maybe we have some history from behind, because of which this is happening. So, there are, that way, the world makes sense, but it doesn’t make sense in this context.

So, in the immediate context, there is no way you can make sense. If a man abandons his pregnant wife over an unproven allegation or rather an allegation that has been proven to be false, that man would not be considered even an ordinarily responsible person, what to speak of an ideal person. And if a civilization or a culture considers such a person to be ideal, that civilization should be condemned.

So, the point is that in the immediate context, there is no denying that it does not make any sense. So, if we consider only the dynamic of the husband-wife relationship, the context of the husband-wife relationship. So, then, so this is the immediate context, the husband and wife relationship.

So, in this context, it’s no sense at all. So, then sometimes we may have to put it in a bigger context. Lakshana Prabhupada says that sometimes in a family, the mother-in-law may chastise her own daughter to instruct her daughter.

So, that daughter may say, I am not doing anything wrong, but I am being chastised and she also understands, this is not meant for the daughter. So, like that, sometimes you speak one thing to one person, but somebody else is hearing. That thing is not meant for that person, that thing is meant for the other person.

But this person can become indignant. Why are you speaking this to me? I never did this. Understand, I have a purpose.

I’ll tell you later. It’s like that. So, in the context, it does not make any sense.

So, now we can broaden the context. So, there are four levels of broadening that are possible. The first level of broadening is that Lord Ram is a husband, but he’s also a king.

Now, he has a relationship with the healer. And in one sense, in that cultural context, for Lord Ram to be with his wife, who was suspected of something inappropriate, that would have reflected that he was attached to her. And he was excessively attached to her.

And because of that Rajdharma, he had to choose between Rajdharma and pati. And he chose the Rajdharma at that particular time. And that is a sacrifice.

It is. Now, if you see, so one context is Rajdharma, he has chosen as more important than the patidharma. So, it is clear that he is not rejecting her as a person.

And how do we know that? Three things. First is he does not remarry. He’s a king, he could easily remarry.

Now, he maintains her word to him. His word to him that I’ll be a king. Apart from that, not only does not he maintain his word to her, he also does not think it’s a royal duty.

When he has to perform yajna, the brahmanas say you need to have your wife with you. So, he actually creates a golden effigy of her. And he puts that golden effigy next to her.

So, now, which person do you even like? If you keep the photo of a person in your home, we keep the photo of people whom we love and respect. Now, if somebody has disgraced our family, sometimes some cultures are very reputation conscious or honor conscious. And if some person has disgraced that family, they will actually like deny the existence of that person.

They will not keep any photo in public. Even if there are albums, they will delete that person’s photo from there. Like erase that person’s existence.

Far from erasing her existence, Lord Ram actually makes an effigy of her and puts that in the yajna. Yajna is a place where he is putting that there itself is an indication that he has not rejected her. So, not only has he not rejected her, he does not even believe that accusation.

Because if he considers her impure for a pure activity like a yajna, he will not put her there. And even the brahmanas don’t object to it. So, it is not her purity that is being asked.

And the third thing is, and although the word banishment can be used, that he banished her, it’s not in the same sense in which Ram himself was banished. Because he sent her to Valmiki’s ashram. And Valmiki’s ashram was in Lord Ram’s yajna.

So, it is not that Valmiki’s ashram was being troubled by Rakshasas or being predators and she wasn’t physically there. So, in one sense, she was indirectly in his protection. So, now, what exactly about the Raja Dharma? This is where Indian culture, American culture are different.

The idea of a person renouncing his family for the sake of the larger good. That’s something in Indian culture it’s understood. The current Indian Prime Minister, he has a wife but he doesn’t, he has never spent much time with his wife.

He doesn’t have children. So, even Gandhiji was materially renounced. Some killers were not.

But in the Indian ethos, like giving up the family for the sake of a larger cause is something which is accepted, even respected. But I’ve seen in America, people just don’t understand this. Because America, they have a culture of the first lady.

That, you know, it’s like you cannot be the president unless you have a, every politician generally, especially top politicians, they have to go with their family. And often they will put, they’ll proudly say, although I am the president, my family comes first. And so that, that is a very different value system.

So, to some extent, the idea of Lord Ram sacrificing pati dharma for raja dharma, it’s understandable for Indians. For Americans, it becomes much more difficult to understand. But this, in the bigger context, now how would it have affected his being a king? It’s a very cultural, contextual thing.

So, at that particular time, there was a particular time when purity of women was considered extremely important. Anyone, even in Europe, in the European tradition, the Caesar’s wife should be above suspicion. So, that was, you could say, it’s an unfair standard of purity that is expected of a woman.

And especially in her case, she was not consenting at all. And all that is true. But every culture has its own ways of functioning.

Now, what is that in the first context? That the raja dharma is prioritized over the pati dharma. Having said this, none of the acharyas who have commented on the Ramayana, or even the tradition of the Ramayana, considers this as the behavior to be normalized and adopted by everyone. India has one of the strongest family structures.

In the West, families are falling apart. In India also, it’s happening, unfortunately. But it’s much lesser.

The family structure is very resilient. And no book has inspired the Indian mind as much as the Ramayana. So, if a core teaching of this book is that reject your wife over an unsubstantial allegation, then that culture would not have been so family-friendly, or family support would be so family-emphasizing.

So, within the tradition itself, from the story of the Ramayana, certain teachings are emphasized, certain teachings are not emphasized. And the Ramayana commentators of Sri Vaishnava tradition, they say that even Lakshman’s following Ram is not to be imitated. That Sita is going with Ram, then they are a family unit.

That is to be imitated. Lakshman’s following Ram is glorious because Ram is God. But Lakshman’s following Ram is actually unfair for Ramayana.

So, he’ll take her with him. So, even that is not to be imitated. So, that’s why one of the key principles in understanding a text is to see how the tradition that has emerged from the text understands the text.

So, this is certainly not something to be imitated. Now, the second context you could put it in is the context of previous life. Like I said, the Lord does not have a previous life and that is true.

But there is a story given in the Ramayana itself of a case where I won’t go into the full story, but Bhrigu Muni, his wife, I think her name is Kirti. So, there is a demon who has been chased by, who has been terrorizing the universe and that demon has been chased by, finally at a particular opportune time, Lord Vishnu borders him, is about to kill him. The demon flees and takes shelter in the ashram of Bhrigu Muni, where Khyati is there.

He says, please save me. And Khyati says, I will protect you. And Vishnu says, no, this is a terrible demon, I have to kill him.

Vishnu’s Khyati says, no, he has taken shelter of me, I am not going to kill him. Lord Vishnu says that this is a terrible demon. If we don’t kill him at this time, he will continue terrorizing and destroying the universe.

I have to kill him right now, this is the only time available. He says, no, I cannot let him, he has taken shelter of me. Then he says, for the sake of the universe, I have to kill you to kill him.

He says, whatever you do, I am not going to let you. Then Lord Vishnu kills Khyati and then he comes back. He is aghast.

Lord Vishnu says, this is what happened and I can revive Khyati right now for you. He says, how could you have killed a woman, you were meant to protect her. He says, just as you have caused me to suffer separation from my wife, I curse you, that you will suffer separation from your wife.

So, now the Lord is beyond all curses, but the Lord of Greece fully accepts that curse. So, that curse later comes back. So, when a curse from previous life acts, it may seem to have no rationale in this life.

So, that is another bigger context. So, Sita herself was blameless, but it was something from the previous life that was blamed. And the third is, so that is the context of the book itself and the mood of the book or the mood of the larger leela.

See, in general, the Ramayana’s mood is the mood of sacrifice. That, you see, Ram did not have to go on exile. Ram could have rebelled against his father and father.

But Ram did not do that. So, you know, Dasharatha is not a victimizer and Ram is not a victim. Both of them are caught in a circumstance.

Now, to some extent, we can understand this circumstance, but at least even now, the idea of honoring one’s word is something which people do respect. Although I have seen young people ask the question, just clearly, why did Ram even have to go to the forest? He said, you know, Dasharatha had given a word at a particular time. He said, this is blind obedience to somebody else’s word.

So, we could say that, we could question that also. But at least it’s understandable. Now, what happens is this is seen as noble, Ram’s nobility, Ram’s selflessness.

But Ram doesn’t become bitter towards Dasharatha and Dasharatha does not, is not angry with Ram. There is no fault on Ram’s side. So, that same spirit of sacrifice that Ram and Dasharatha, when Sita goes with Ram, Sita is giving up, Sita is giving up the kingdom, Lakshman is giving up the kingdom, that mood of sacrifice is the consistent theme of the Ramayana.

And finally, what Dasharatha does to Ram, Ram has to do to Sita. So, it is not that Ram is the victimizer and Sita is the victim. Just that Dasharatha is not the victimizer and Sita is not, Ram is not the victim.

Both Ram and Sita are caught in a circumstance. That circumstance is an unfortunate circumstance. And both of them have to participate in a sacrifice.

It’s a painful sacrifice. Just that Dasharatha does not celebrate when Ram goes away. Ram does not celebrate, oh this impure woman in my life, I got rid of her.

There is absolutely no celebration. And just as Ram is not bitter towards Dasharatha, Sita is heartbroken when Ram rejects her. Ram rejects also is a strong word, but Ram abandons her, whatever you want to say.

But she understands, she is heartbroken. At a level of emotion, she is completely shattered. But I understand why he has done this.

And the test that she accepts is that she does not poison her children’s mind about her. If there is a messy divorce in which, say one person feels that the other person has betrayed me, has manipulated me, has wronged me, and quite often the children are poisoned by it. So she does not do that.

So is she pained by it? Is she heartbroken by it? Definitely. But is she bitter? Is she vindictive? Not at all. So the mood of sacrifice, of putting a larger principle above one’s personal pleasure, that is the consistent mood of Ram.

This is Jata. You could have said that, why should I fight against Raavan? He is clearly younger than me, faster than me. Sita does not fight against him.

She is like, how can I just stand by and let him be abducted? Whatever it means by that, I have to try to fight it. So it is a sacrifice. The sacrifice can come in many different forms.

The broader principle of sacrifice is what has been discussed. So these three contexts, the context of a larger dharma, the context of the previous life, and the context of the purpose of the Leela, can help us make sense of that pastime to some extent. Still, the problem comes with twofold.

One is that this pastime is often seen through the feminist lens, that Ram is a man, and he is a male authority figure, and Sita is a woman, and she is victimized. Unfortunately, there have been many instances of patriarchal abuse of power, and then that all becomes very messy. But it does not have to be seen through that lens.

So when we see through that lens, then it becomes outrageous, unacceptable and outrageous. But that is not the lens that the Ramayan is seen through. That is not the lens in which the Ramayan tradition is encouraging us to So as I said, it has never become the norm in Indian society that a woman should be abandoned or rejected because of some unsuspecting actions.

So that is one problem. And the second is that quite often there are some traditions, some commentators who say that this pastime is interpolation. Now, even there are some scholars who go in that favor, and they say it’s interpolation by some people.

Now, no one would be happier than me if this were interpolation in one sense. It would be a big relief. But it’s difficult to make that argument because the traditional Uttarkhand, sometimes people say the whole Uttarkhand is interpolation.

But our prominent Acharyas have not spoken like that. In the Srivastava tradition, they have written commentaries on this. And there are songs about Sita’s agony, Ram’s agony.

So this is definitely an inconvenient part of our tradition. But then, convenience is not necessarily the way we learn about lessons of transcendence. So if somebody wants to take that interpolation argument, I mean, it’s up to them.

But generally in the tradition, that’s not what has been taken.

The post Why did Rama reject Sita? appeared first on The Spiritual Scientist.

This chapter of the Śrīmad-Bhāgavatam recounts the remarkable story of Narada Muni, tracing his spiritual evolution from a simple boy to a revered sage among the gods. Before he became known as Narada—the transcendental sage and eternal messenger of devotion—he lived a very different life. He was neither a sage nor a mystic, but rather
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Dr. Ravi M. Gupta, also known as Radhika Ramana Dasa in Vaishnava circles, represents a remarkable synthesis of rigorous academic scholarship and deep spiritual devotion. As the Charles Redd Endowed Chair of Religious Studies and Director of the Religious Studies Program at Utah State University, Dr. Gupta has established himself as one of the foremost
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Dr. Ravi M. Gupta, also known as Radhika Ramana Dasa in Vaishnava circles, represents a remarkable synthesis of rigorous academic scholarship and deep spiritual devotion. As the Charles Redd Endowed Chair of Religious Studies and Director of the Religious Studies Program at Utah State University, Dr. Gupta has established himself as one of the foremost
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The post Gita for CEO 3 – Finding meaning in our work – Chaitanya Charan appeared first on The Spiritual Scientist.

The post Gita for CEO 2 – Why don’t people listen to me – Chaitanya Charan appeared first on The Spiritual Scientist.

The post Gita for CEO 1 – Leadership by disposition vs by position – Chaitanya Charan appeared first on The Spiritual Scientist.

Why does Krishna describe about Ashtanga Yoga in 5.27 and 28?

Three broad understandings can be there. Krishna has given the stage of perfection in the preceding verses, especially 5.25 and 26 and he is giving alternative pathways to that perfection.

After he has talked about Karma Yoga practice leading to that perfection and thus he talks about Dhyana Yoga which he will be elaborating in the 6th chapter and Bhakti Yoga which he will be elaborating in chapter 7 to 12 and which he points to in 5.29. Of course, because Krishna himself does not explicitly give any clear indications of the reason for that particular thought flow, we can only look at the context as well as the commentaries and try to figure out what is happening and see whether whatever insights we get actually make sense to us. The other point is that Krishna is focusing on the principle that the realization that is got about Brahman because he has largely used the word Brahma and not used any reference to himself till now in the 5th chapter. So, that understanding can be further deepened and evolved through the practice of Dhyana Yoga which will culminate in Bhakti Yoga and which will help a person understand that the highest realization of spiritual reality is to see not Brahman but Krishna and it is that which will give a person the ultimate unadulterated peace which is what is lacking in Arjuna’s life and which is what has led to the breakdown which led him to inquire about the Bhagavad Gita and that flow towards a deeper realization of the ultimate reality will happen in the next chapter which culminates in 6.47 with even the yogis getting the realization that the highest reality is Krishna himself.

So whereas the first analysis focuses on the progression of the paths with the future descriptions being given a preview here, the second explanation focuses on the progression of the sadhya of the understanding of the ultimate reality and this does not require the notion of a preview but this is just a progression and how to progress toward that higher realization will be described in the subsequent chapters.

The post Why does Krishna describe about Ashtanga Yoga in 5.27 and 28? appeared first on The Spiritual Scientist.

Whereas the GBC Executive Committee requested the GBC Organizational Development Committee to propose improved functioning of the GBC, which includes meetings Therefore, it is resolved that: The GBC body endorses the following steps to improve their AGM meeting. These should be achieved by the Executive Committee engaging the guidance of experienced and trained facilitators and
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The final day of the Gopal Krishna Goswami 13 Day Matching fundraiser is Nrsimha Caturdasi (May 10 U.S. | May 11 India). This is the last opportunity to have your donation for TOVP construction matched by Ambarisa prabhu during this marathon fundraiser. Sponsor a Gopal Krishna Goswami medallion or give a donation of any amount according to your means to support this landmark project of Srila Prabhupada.

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A recent interview sheds light on a significant leadership transition in the ISKCON (International Society for Krishna Consciousness) community in the DACHL region—comprising Germany (D), Austria (A), Switzerland (CH), and Liechtenstein (L). In a conversation with Mother Dina Sharana Devi Dasi and Krishna Premarupa Dasa, both prominent figures within ISKCON, the implications, intentions, and emotions
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307.09: ISKCON — other: The sacred birthplace of Bhaktivinoda Thakura [Title] – Honoring the sacred birthplace of Bhaktivinoda Thakura — 2025 [Meeting] – Annual General Meeting [Category] – Statement [Date passed] – February 23, 2025 Whereas Birnagar is the birthplace of Srila Bhaktivinoda Thakura, and it holds significant historical and spiritual importance for devotees; Whereas
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307.09: ISKCON — other: The sacred birthplace of Bhaktivinoda Thakura [Title] – Honoring the sacred birthplace of Bhaktivinoda Thakura — 2025 [Meeting] – Annual General Meeting [Category] – Statement [Date passed] – February 23, 2025 Whereas Birnagar is the birthplace of Srila Bhaktivinoda Thakura, and it holds significant historical and spiritual importance for devotees; Whereas
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Sita devi was not born of a woman but of the Earth Goddess, Bhumi devi herself. In Maharishi Valmiki’s own words, Ramayana is known as the noble story of Sita — “Sita-ayah Charitam Mahat”. 

Janaka Maharaj, the king of Mithila, was ploughing a piece of land to prepare it for conducting a yajna. While ploughing, he unearthed a golden casket in which he found a beautiful girl, which caused him to be greatly overjoyed. Because land ploughed by the yoke is called ‘sita’, he named the baby Sita. 

With her arrival, the king’s good fortune improved greatly, and his queen gave birth to a daughter named Urmila. The royal couple brought up their children with great affection, giving them good education and all facility. The two beautiful girls, displaying all noble qualities and intelligence, endeared themselves to all and grew to become ideal princesses. 

Sita devi was to be given in marriage to anyone who could bend the powerful bow given to Janaka by Lord Shiva. Lord Rama succeeded in bending the great bow, and he married Sita. Their later, inconceivable pastimes are presented throughout Sri Ramayana.

Thank you for a wonderful class. What comes to mind when you’re reading things of this stature is that it’s so phantasmagoria, practically. I mean, it’s like a movie or something.

How do you get the living energy to understand these principles of freedom, like Krishna Consciousness, when you have to read these kind of descriptions which how many people would really believe? In other words, if you’re out there, you’re talking to a normal person and he’s eating a hamburger, and you say, well, if you continue eating that, you’re going to have to take a… somebody’s going to eat you, or you’re going to have to eat something else. So how do you take that particular idealism and give it to someone to make them sincere or help them understand these principles of the Bhagavatam? It’s tough. That’s why the principle which I find is best is choose our battles.

You know, there’s a very almost humorous conversation when Prabhupada was in Hawaii. Some devotees came and told him that, Prabhupada, when you try to talk with the scholars, and we tell the scholars that that in Dwarka, the King Ugrasen had some astronomical number of bodyguards. It’s quite a phenomenal number.

So they start laughing at us. Where were their toilets? Where were their homes? How could they live in Dwarka? Now, Prabhupada could have… Dwarka? It was here only? Or maybe it was two different places also. So anyway, Prabhupada took a different approach at a different time.

Prabhupada, here, he said that in this conversation, among all the sections of the Bhagavatam, was it the only thing you found to speak to the scholars? So, it is… Choose our battles means what? Prabhupada himself says, intelligence means to see things in their proper perspective. That’s what he says in the 10th chapter of the Bhagavad Gita. 10.345 So that means, we ourselves need to know what are the big things in our philosophy and what are the not so big things.

So, from Sri Prabhupada’s example itself, we know how often did Prabhupada talk about hell. Generally, when he talked about giving up sense gratification, it is not that you will go to hell if you do sense gratification. That is the general Christian version of, they use the word adultery, adultery or fornication.

You will go to hell and you will suffer in hell. Prabhupada’s approach was, this pleasure is so insignificant. You are meant for far greater pleasure.

So, Prabhupada took a particular approach. My understanding is, first is, we don’t talk about it ourselves. And we don’t… This could work as a deterrent at a particular time.

Now, it doesn’t work as a deterrent. And that’s why we are having this discussion about how to explain it. So, to some extent, it is possible, although there is so much propaganda about sense gratification in the world today.

Many people soon realise that there is nothing so great about it. It’s just that because they don’t know any alternative, they keep trying it. And they keep trying it in new ways to hope that they will get some pleasure.

But for many people, if they can be presented Krishna Consciousness in an attractive way and they experience the happiness of Krishna Consciousness, then, okay, you know, there is a better way to live. And that’s how they give up sense gratification. So, I think that’s the much more healthier approach rather than… So, I think this is the approach of intelligence rather than experience.

That, you know, there is a better way to live. There is a better way to enjoy life. And so, we… Nowadays, there is enough arguments.

Like, we can make health arguments for giving up meat. We can make arguments based on environment which is a big concern for people. There is also an argument based on… I talk about meat-eating.

I talk about help the world with your food. I talk about four things. One is, at a health level, it is beneficial.

At the environmental level, it is beneficial. At the level of livestock, you know, so many people are killed just for your food. And then, at the level of poverty itself, global poverty.

That is, if the amount of land that is used to make meat is used to raise grains for human beings, then, far more people can be fed. So, poverty itself… And this is not just us. UNESCO has said that.

So, this is basically… There are different ways. That’s why I said… I gave the example of what Chaitanya Mahaprabhu said. There is no need for this.

And Baldev Ji said, we have to do this. We have to write a commentary on Vedanta Sutra. So, I think the same purpose, but different approaches to that purpose.

I personally wouldn’t use hell at all to talk about it to people. Thank you.

The post How can we get a Westerner to believe that if one eats cow flesh, one will become a cow in a future life who will then be eaten? appeared first on The Spiritual Scientist.

Today is Sita-navami, the appearance day of Srimati Sitadevi, the eternal consort of Lord Ramachandra. She appeared as the daughter of King Janaka, one of the twelve mahajanas, great authorities in Krishna consciousness, and thus one of her names is Janaki. In Valmiki’s Ramayana, Sita is said to have been discovered in a furrow in a ploughed field believed to now be the city of Sitamarhi in the Mithila region of present-day Bihar, and for that reason she is regarded as a daughter of Bhumi Devi (the goddess earth).

 To begin, we shall read from Sri Caitanya-caritamrta, Madhya-lila, Chapter Nine: “Lord Caitanya’s Travels to the Holy Places.”

TEXT 2

jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda Prabhu! All glories to Sri Advaita Prabhu! And all glories to all the devotees of Sri Caitanya Mahaprabhu!

TEXT 178

daksina-mathura aila kamakosthi haite
tahan dekha haila eka brahmana-sahite

TRANSLATION

When Sri Caitanya Mahaprabhu arrived at southern Mathura from Kamakosthi, He met a brahmana.

TEXTS 179–193

The brahmana who met Sri Caitanya Mahaprabhu invited the Lord to his home. This brahmana was a great devotee and an authority on Lord Sri Ramacandra. He was always detached from material activities.

After bathing in the river Krtamala, Sri Caitanya Mahaprabhu went to the brahmana’s house to take lunch, but He saw that the food was unprepared because the brahmana had not cooked it.

Seeing this, Sri Caitanya Mahaprabhu said, “My dear sir, please tell Me why you have not cooked. It is already noon.”

The brahmana replied, “My dear Lord, we are living in the forest. For the time being we cannot get all the ingredients for cooking.

“When Laksmana brings all the vegetables, fruits, and roots from the forest, Sita will do the necessary cooking.”

Sri Caitanya Mahaprabhu was very satisfied to hear about the brahmana’s method of worship. Finally the brahmana hastily made arrangements for cooking.

Sri Caitanya Mahaprabhu took His lunch at about three o’clock, but the brahmana, being very sorrowful, fasted.

While the brahmana was fasting, Sri Caitanya Mahaprabhu asked him, “Why are you fasting? Why are you so unhappy? Why are you so worried?”

The brahmana replied, “I have no reason to live. I shall give up my life by entering either fire or water.

“My dear sir, Mother Sita is the mother of the universe and the supreme goddess of fortune. She has been touched by the demon Ravana, and I am troubled upon hearing this news.

“Sir, due to my unhappiness I cannot continue living. Although my body is burning, my life is not leaving.”

Sri Caitanya Mahaprabhu replied, “Please do not think this way any longer. You are a learned pandita. Why don’t you consider the case?”

Sri Caitanya Mahaprabhu continued, “Sitadevi, the dearmost wife of the Supreme Lord Ramacandra, certainly has a spiritual form full of bliss. No one can see her with material eyes, for no materialist has such power.

“To say nothing of touching Mother Sita, a person with material senses cannot even see her. When Ravana kidnapped her, he kidnapped only her material, illusory form.

“As soon as Ravana arrived before Sita, she disappeared. Then just to cheat Ravana she sent an illusory, material form.”

TEXT 194

aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara

TRANSLATION

“Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the Vedas and Puranas.”

PURPORT by Srila Prabhupada

As stated in the Katha Upanisad (2.3.9, 12):

na sandrse tisthati rupam asya
  na caksusa pasyati kascanainam
hrda manisa manasabhiklpto
  ya etad vidur amrtas te bhavanti
naiva vaca na manasa
  praptum sakyo na caksusa

“Spirit is not within the jurisdiction of material eyes, words, or mind.”

Similarly, Srimad-Bhagavatam (10.84.13) states:

yasyatma-buddhih kunape tri-dhatuke
  sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
  janesv abhijnesu sa eva go-kharah

“A human being who identifies his body made of three elements with his self, who considers the by-products of his body to be his kinsmen, who considers the land of his birth worshipable, and who goes to a place of pilgrimage simply to take a bath rather than to meet men of transcendental knowledge there is to be considered like an ass or a cow.”

These are some Vedic statements about spiritual substance. Spiritual substance cannot be seen by the unintelligent, because they do not have the eyes or the mentality to see the spirit soul. Consequently they think that there is no such thing as spirit. But the followers of the Vedic injunctions take their information from Vedic statements, such as the verses from the Katha Upanisad and Srimad-Bhagavatam quoted above.

COMMENT by Giriraj Swami

We know from Srila Prabhupada, from the Padma Purana, quoted in Bhakti-rasamrta-sindhu and also Sri Caitanya-caritamrta, Madhya 17.133:

 nama cintamanih krsnas
  caitanya-rasa-vigrahah
purnah suddho nitya-mukto
  ’bhinnatvan nama-naminoh

Namah cintamanih krsnah: the holy name of Krishna is Krishna Himself. Caitanya-rasa-vigrahah: it is the form of rasa, the reservoir of pleasure. It is purna, complete; suddha, pure; and nitya-mukta, always free from material contamination. Why? Because there is no difference between the holy name of Krishna and the possessor of the name, Krishna Himself (abhinnatvan nama-naminoh).

Now, the question arises, “Since the Lord is spiritual and beyond the jurisdiction of material senses, how can one with materially covered senses touch, or chant and hear, the holy name of Krishna?” In the next verse of the Bhakti-rasamrta-sindhu, Srila Rupa Gosvami explains:

 atah sri-krsna-namadi
  na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
  svayam eva sphuraty adah

Atah means “therefore,” as in athatho brahma-jijnasa. Atah: therefore (that is, because the holy name of Krishna is completely spiritual like Krishna) one cannot chant or hear the holy name—touch the holy name—with materially contaminated senses. However, if we engage our senses in the service of the Lord and the Lord becomes pleased with our service, then the Lord will reveal Himself to us.

In other words, although we cannot perceive the Lord with materially contaminated senses, the Lord can reveal Himself to us when He is pleased by our service; He can purify our senses and make Himself visible to us.

When even a sadhaka, a devotee who is practicing devotional service, cannot touch even the holy name of the Lord, how could a demon like Ravana see or touch Mother Sita, who is directly the spiritual energy of the Lord? It is not possible. What Ravana saw and touched was not the original Sita but maya Sita, an illusory representation of the original Sita. Thus Lord Chaitanya was consoling the brahman: “Don’t lament that Mother Sita has been touched by the demon Ravana. The demon Ravana could not even see her, what to speak of touch her. There is no need to lament.”

TEXT 195

visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane

TRANSLATION

Sri Caitanya Mahaprabhu then assured the brahmana, “Have faith in My words and do not burden your mind any longer with this misconception.”

PURPORT

This is the process of spiritual understanding. Acintya khalu ye bhava na tams tarkena yojayet: “We should not try to understand things beyond our material conception by argument and counterargument.” Maha-jano yena gatah sa panthah: “We have to follow in the footsteps of great authorities coming down in the parampara system.” If we approach a bona fide acarya and keep faith in his words, spiritual realization will be easy.

COMMENT

In the material world everyone is acting independently. Actually, people are not independent, but they imagine themselves to be independent. They want to think for themselves, see for themselves, make their own decisions, make their own plans. Even when they come to the subject of God, they keep the same attitude: “I don’t need anyone to tell me about God. I can think for myself; I can decide for myself.” Or they may accept some authority according to their liking. Many people go to various authorities and pick and choose what they like from each, and in the end they find confirmation for whatever they thought or wanted to begin with. That is not the way to understand God. Rather, one must approach a bona fide spiritual master and surrender. Surrender means no wavering to this side or that side. One must remain fixed in submission and obedience to the spiritual master and accept the spiritual master’s instructions without argument.

Of course, the whole process is based on faith, and therefore Lord Chaitanya’s first words are visvasa karaha tumi amara vacane: “Have faith in My words.” If you do, He says, you will be relieved of your suffering. But if you don’t have faith in His words, you’ll go on suffering and nobody will be able to help you.

visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane

“Have faith in My words and do not burden your mind any longer with this misconception.”

TEXT 196

prabhura vacane viprera ha-ila visvasa
bhojana karila, haila jivanera asa

 TRANSLATION

Although the brahmana was fasting, he had faith in the words of Sri Caitanya Mahaprabhu and accepted food. In this way his life was saved.

COMMENT

The brahman was fasting because he thought that Ravana had touched Sita and kidnapped her. He was ready to give up his life, but because he had faith in the words of Lord Chaitanya Mahaprabhu, he gave up his misconception, took prasada, and saved his life.

TEXT 197

tanre asvasiya prabhu karila gamana
krtamalaya snana kari aila durvasana

TRANSLATION

After thus assuring the brahmana, Sri Caitanya Mahaprabhu proceeded further into southern India and finally arrived at Durvasana, where He bathed in the river Krtamala.

TEXT 199

setubandhe asi’ kaila dhanus-tirthe snana
ramesvara dekhi’ tahan karila visrama

 TRANSLATION

Sri Caitanya Mahaprabhu then went to Setubandha [Ramesvara], where He took His bath at the place called Dhanus-tirtha. From there He visited the Ramesvara temple and then took rest.

PURPORT

The path from Mandapam through the ocean to the island known as Pambam consists partly of sand and partly of water. The island of Pambam is about seventeen miles long and six miles wide. On this island, four miles north of Pambam Harbor, is Setubandha, where the temple of Ramesvara is located. This is a temple of Lord Siva, and the name Ramesvara indicates that he is a great personality whose worshipable Deity is Lord Rama. Thus the Lord Siva found in the temple of Ramesvara is a great devotee of Lord Ramacandra. It is said, devi-pattanam arabhya gaccheyuh setu-bandhanam: “After visiting the temple of the goddess Durga, one should go to the temple of Ramesvara.”

In this area there are twenty-four different holy places, one of which is Dhanus-tirtha, located about twelve miles southeast of Ramesvara. It is near the last station of the South Indian Railway, a station called Ramnad. It is said that here, on the request of Ravana’s younger brother Vibhisana, Lord Ramacandra destroyed the bridge to Lanka with His bow while returning to His capital. It is also said that one who visits Dhanus-tirtha is liberated from the cycle of birth and death, and that one who bathes there gets all the fruitive results of performing the yajna known as Agnistoma.

COMMENT

It is said that when Lord Rama was on the way to Lanka, He worshipped a deity of Lord Shiva. Some ignorant people say, “Because Lord Rama worshipped Lord Shiva, Lord Shiva is the Supreme and Lord Rama is subordinate to him.” But actually, the opposite is true: Lord Shiva himself is a great devotee of Lord Rama. Sometimes, however, the Lord likes to serve His devotees, as in the case of Krishna and Yasoda. Krishna used to obey the dictations of Yasoda, but that doesn’t mean that Yasoda is God. Krishna used to carry the shoes of Nanda Maharaja, but that doesn’t mean that Nanda Maharaja is God. Krishna drove the chariot of Arjuna, but that doesn’t mean that Arjuna is greater than Krishna. Krishna washed the feet of Sudama Vipra, but that doesn’t mean that Sudama is superior to Krishna. The Lord takes pleasure in worshipping His devotees. Lord Ramachandra wanted to glorify His devotee Shiva, and therefore He may have worshipped him.

Other ignorant people say that because Ravana was a devotee of Lord Shiva, Rama approached Lord Shiva to ask his permission before killing Ravana. Once, at Juhu Beach, a disciple mentioned this idea to Srila Prabhupada, and Prabhupada replied that people who say that Lord Rama had Lord Shiva’s permission to kill Ravana want to say that Lord Shiva is a rascal, that he would give permission for someone to kill his devotee: “Oh, yes. He is my devotee, but it’s all right—you can kill him.” Prabhupada said they want to prove that Lord Shiva is a rascal. Rather, he said—and he quoted the shastra—when Rama was in the process of killing Ravana, Mother Parvati asked Lord Shiva, “Ravana is your great devotee, and now he is in trouble. Why don’t you do something to help him?” And Lord Shiva replied, “Lord Rama is the Supreme Personality of Godhead. When He wants to kill Ravana, what can I do?”

TEXT 200

vipra-sabhaya sune tanha kurma-purana
tara madhye aila pativrata-upakhyana

TRANSLATION

There, among the brahmanas, Sri Caitanya Mahaprabhu listened to the Kurma Purana, wherein is mentioned the chaste woman’s narration.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura remarks that only two khandas of the Kurma Purana are now available, namely the Purva-khanda and Uttara-khanda. Sometimes it is said that the Kurma Purana contains six thousand verses, but according to Srimad-Bhagavatam the original Kurma Purana contains seventeen thousand verses. It is considered the fifteenth of the eighteen Maha-puranas.

TEXT 201

pativrata-siromani janaka-nandini
jagatera mata sita—ramera grhini

TRANSLATION

Srimati Sitadevi is the mother of the three worlds and the wife of Lord Ramacandra. Among chaste women she is supreme, and she is the daughter of King Janaka.

TEXT 202

ravana dekhiya sita laila agnira sarana
ravana haite agni kaila sitake avarana

TRANSLATION

When Ravana came to kidnap Mother Sita and she saw him, she took shelter of the fire-god, Agni. The fire-god covered the body of Mother Sita, and in this way she was protected from the hands of Ravana.

TEXT 203

‘maya-sita’ ravana nila, sunila akhyane
suni’ mahaprabhu haila anandita mane

TRANSLATION

Upon hearing from the Kurma Purana how Ravana had kidnapped a false form of Mother Sita, Sri Caitanya Mahaprabhu became very satisfied.

TEXT 204

sita lana rakhilena parvatira sthane
‘maya-sita’ diya agni vancila ravane

TRANSLATION

The fire-god, Agni, took away the real Sita and brought her to the place of Parvati, goddess Durga. An illusory form of Mother Sita was then delivered to Ravana, and in this way Ravana was cheated.

TEXT 205

raghunatha asi’ yabe ravane marila
agni-pariksa dite yabe sitare anila

After Ravana was killed by Lord Ramacandra, Sitadevi was brought before the fire and tested.

TEXT 206

tabe maya-sita agni kari antardhana
satya-sita ani’ dila rama-vidyamana

TRANSLATION

When the illusory Sita was brought before the fire by Lord Ramacandra, the fire-god made the illusory form disappear and delivered the real Sita to Lord Ramacandra.

TEXT 207

sunina prabhura anandita haila mana
ramadasa-viprera katha ha-ila smarana

TRANSLATION

When Sri Caitanya Mahaprabhu heard this story, He was very pleased, and He remembered the words of Ramadasa Vipra.

TEXT 208

e-saba siddhanta suni’ prabhura ananda haila
brahmanera sthane magi’ sei patra nila

TRANSLATION

Indeed, when Sri Caitanya Mahaprabhu heard these conclusive statements from the Kurma Purana, He felt great happiness. After asking the brahmanas’ permission, He took possession of the manuscript leaves of the Kurma Purana.

TEXT 209

nutana patra lekhana pustake deoyaila
pratiti lagi’ puratana patra magi’ nila

TRANSLATION

Since the Kurma Purana was very old, the manuscript was also very old. Sri Caitanya Mahaprabhu took possession of the original leaves in order to have direct evidence. The text was copied onto new leaves in order that the Purana be replaced.

TEXT 210

patra lana punah daksina-mathura aila
ramadasa vipre sei patra ani dila

TRANSLATION

Sri Caitanya Mahaprabhu returned to southern Mathura [Madurai] and delivered the original manuscript of the Kurma Purana to Ramadasa Vipra.

TEXTS 211–212

sitayaradhito vahnis
  chaya-sitam ajijanat
tam jahara dasa-grivah
  sita vahni-puram gata

 pariksa-samaye vahnim
  chaya-sita vivesa sa
vahnih sitam samaniya
  tat-purastad aninayat

TRANSLATION

“When he was petitioned by Mother Sita, the fire-god, Agni, brought forth an illusory form of Sita, and Ravana, who had ten heads, kidnapped the false Sita. The original Sita then went to the abode of the fire-god. When Lord Ramacandra tested the body of Sita, it was the false, illusory Sita that entered the fire. At that time the fire-god brought the original Sita from his abode and delivered her to Lord Ramacandra.”

PURPORT

These two verses are taken from the Kurma Purana.

TEXT 213

patra pana viprera haila anandita mana
prabhura carane dhari’ karaye krandana

TRANSLATION

Ramadasa Vipra was very pleased to receive the original leaf manuscript of the Kurma Purana, and he immediately fell down before the lotus feet of Sri Caitanya Mahaprabhu and began to cry.

TEXTS 214–218

After receiving the manuscript, the brahmana, being very pleased, said, “Sir, You are Lord Ramacandra Himself and have come in the dress of a sannyasi to give me audience.

“My dear Sir, You have delivered me from a very unhappy condition. I request that You take Your lunch at my place. Please accept this invitation.

“Due to my mental distress I could not give You a very nice lunch the other day. Now, by good fortune, You have come again to my home.”

Saying this, the brahmana very happily cooked food, and a first-class dinner was offered to Sri Caitanya Mahaprabhu.

Sri Caitanya Mahaprabhu passed that night in the house of the brahmana. Then, after showing him mercy, the Lord started toward the Tamraparni River in Pandya-desa.

COMMENT

The chastity of Mother Sita is glorified in similar terms in the summary of the pastimes of Lord Ramachandra in the Ninth Canto of Srimad-Bhagavatam. Because Ravana had been cursed by the anger of Mother Sita, his armies were vanquished and ultimately he was killed.

te ’nikapa raghupater abhipatya sarve
  dvandvam varutham ibha-patti-rathasva-yodhaih
jaghnur drumair giri-gadesubhir angadadyah
  sitabhimarsa-hata-mangala-ravanesan

 “Angada and the other commanders of the soldiers of Ramacandra faced the elephants, infantry, horses, and chariots of the enemy and hurled against them big trees, mountain peaks, clubs, and arrows. Thus the soldiers of Lord Ramacandra killed Ravana’s soldiers, who had lost all good fortune because Ravana had been condemned by the anger of Mother Sita.” (SB 9.10.20)

After Ravana had been killed, his wife, Mandodari, praised the power of Mother Sita’s chastity, addressing her husband:

na vai veda maha-bhaga
  bhavan kama-vasam gatah
tejo ’nubhavam sitaya
  yena nito dasam imam

“O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of Mother Sita. Now, because of her curse, you have been reduced to this state, having been killed by Lord Ramacandra.” (SB 9.10.27) In his purport to this verse, Srila Prabhupada explains that any woman who follows the example of Mother Sita’s chastity and service can attain similar power—and that, in fact, women should follow her ideal example: “Not only was Mother Sita powerful, but any woman who follows in the footsteps of Mother Sita can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, Mother Sita is among them. Mandodari, the wife of Ravana, was also very chaste. Similarly, Draupadi was one of five exalted chaste women. As a man must follow great personalities like Brahma and Narada, a woman must follow the path of such ideal women as Sita, Mandodari, and Draupadi. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power.”

Although Mother Sita was completely pure and chaste, some ignorant citizens criticized Lord Rama for accepting her back after she had been abducted by Ravana, and to preserve His authority as king—for the benefit of the citizens—He was obliged to consign her to the care of the great sage Valmiki Muni.

By her transcendental qualities and devotional service, Sitadevi attracted her husband, Lord Ramachandra, the Personality of Godhead. And after she completed her pastimes on earth, He remained absorbed in thought of her—while perfectly executing His royal duties—until He followed her, to continue their eternal lila in the spiritual world.

munau niksipya tanayau
  sita bhartra vivasita
dhyayanti rama-caranau
  vivaram pravivesa ha

“Being forsaken by her husband, Sitadevi entrusted her two sons to the care of Valmiki Muni. Then, meditating upon the lotus feet of Lord Ramacandra, she entered into the earth.” (SB 9.11.15)

tac chrutva bhagavan ramo
  rundhann api dhiya sucah
smarams tasya gunams tams tan
  nasaknod roddhum isvarah

 “After hearing the news of Mother Sita’s entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of Mother Sita, He could not check His grief in transcendental love.” (SB 9.11.16) Of course, the Lord’s grief upon hearing the news of Sitadevi’s entering the earth was not material. In the spiritual world there are also feelings of separation, but such feelings are a manifestation of the Lord’s internal pleasure potency (hladini-sakti) and give rise to transcendental bliss—although they resemble the miserable feelings experienced by ordinary men and women who are materially attached to each other.

tata urdhvam brahmacaryam
  dharyann ajuhot prabhuh
trayodasabda-sahasram
  agnihotram akhanditam

“After Mother Sita entered the earth, Lord Ramacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajna for thirteen thousand years.” (SB 9.11.18)

smaratam hrdi vinyasya
  viddham dandaka-kantakaih
sva-pada-pallavam rama
  atma-jyotir agat tatah

“After completing the sacrifice, Lord Ramacandra, whose lotus feet were sometimes pierced by thorns when He lived in Dandakaranya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuntha planet beyond the brahmajyoti.” (SB 9.11.19)

Sri Sri Sita-Rama ki jaya!

There is an important lesson for all of us here, whether we are in a man’s body or a woman’s: Sitadevi is the energy of Lord Rama, the property of Lord Rama, and to take the property of the Lord for one’s sense gratification is demonic. Ravana was a scholar, a devotee of Lord Shiva, and he had many, many good qualifications. However, he had one fault that put him in the category of demons: he wanted to take the Lord’s property and enjoy it for himself. As we have been discussing—and maybe realizing—people in Kali-yuga have two sides: the devotee side and the demon side. The demon side wants to take the property of the Lord and enjoy it, like Ravana. So we must be careful that the demonic side does not become predominant. Otherwise, just as Ravana and his whole dynasty were destroyed, our spiritual life will be destroyed.

What is the difference between material and spiritual? When people challenge us, “You are living in a marble palace, you are using telephones, computers, tape recorders, and automobiles, so you are involved in materialism,” how do we reply? “We are using everything in the service of the Lord. What is used in the service of the Lord is no longer material; it becomes spiritual.” And it is true. The temple is spiritual because it is dedicated to the service of the Lord, and all the paraphernalia used in the Lord’s service is spiritual. So, there is no contamination. However, if we use the paraphernalia meant for the service of the Lord for our own sense gratification, then it is no longer spiritual; it becomes maya. Ravana wanted to take Rama’s Sita, but he couldn’t touch the original Sita. He could get only the maya Sita. Similarly, the Lord’s paraphernalia is spiritual when engaged in the Lord’s service, but if we try to use the same things for our sense gratification, they become maya.

We should not be complacent and assume, “I am a devotee, and everything I do is spiritual. Even if I handle money, it is spiritual because it’s for Krishna.” If it is for Krishna, it is spiritual, laksmi, but if it is used for our sense gratification, it becomes material, maya. So, we must be careful in every situation—in every activity, every transaction—to consider, “Am I doing this for Krishna or for sense gratification?” If an activity is done for Krishna, it becomes spiritual, but if that same activity is done for sense gratification, it becomes material. All the things we have, all the paraphernalia, which are meant for Krishna’s service, become maya if we use them for sense gratification. So, we should be very careful, especially if we take donations from the public, directly or indirectly. Even if we don’t directly take donations, we are using donations for our service, so we should take care that the donations we take from the public are used exclusively in transcendental devotional service and not one cent is used for sense gratification. If we use any of it for sense gratification, we are implicated in a cheating process, because the public think they are giving the money for Krishna’s service but in fact we are using it for sense gratification.

Srila Prabhupada said that if we take money in the name of Krishna’s service and then use it for sense gratification, we become debtors to the people who gave us the money. In other words, we are supposed to be only peons, carrying the money from the donor to the Lord—like Hanuman. He went to liberate Sita from Ravana not to keep her for himself but to deliver her to Lord Rama. We should be like Hanuman: we should liberate Sita from the hands of whomever and deliver her to Rama. We are not meant to touch her. If we do, we’ll have to come back in another life and pay our debt to the people from whom we took the money. These are subtle laws, and Srila Prabhupada was concerned that we should not become victims of our desires for sense gratification. Therefore he explained everything very clearly, so that we can be conscientious and use the Lord’s property only for the Lord’s service. Then we will be like Hanuman, the great devotee who got the mercy of Lord Rama. But if we try to use the Lord’s property for our sense gratification, we become like Ravana and will be destroyed.

On this occasion we pray to Mother Sita to bless us to become pure-hearted servants like Hanuman, Laksmana, and Mother Sita herself—and to save us. Whatever Ravana-like demonic tendencies we have, let them be vanquished by her mercy, by her will, so we may continue in our devotional service without any impediment and ultimately attain pure love (prema), our ultimate goal.

Sri Sri Sita-Rama-Laksmana-Hanuman ki jaya!
Sri Sita-navami ki jaya!
Srila Prabhupada ki jaya!
Nitai-gaura-premanande hari-haribol!

Gargamuni Prabhu (Gregory Michal Scharf), one of Srila Prabhupada’s earliest disciples and a founding officer of ISKCON, stands as a testament to dedicated service in the formative years of the Krishna Consciousness movement. His multifaceted contributions helped establish ISKCON’s financial foundation, publication efforts, and administrative structure during its most vulnerable early period. His story provides
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302.05: Asramas (spiritual orders) in ISKCON: General [Title] – Encouraging the establishment and maintenance of ISKCON temple asramas — 2025 [Meeting] – Annual General Meeting [Category] – Guideline [Date passed] – February 23, 2025 Whereas Srila Prabhupada established and built ISKCON upon the strength of temples with vibrant asramas; Whereas many if not most ISKCON
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411.02: ISKCON Harinama Sankirtana Ministry: Kirtana standards [Title] – Temple kirtana guidelines — 2025 [Meeting] – Annual General Meeting [Category] – Guideline [Date passed] – February 22, 2025 Whereas there is a need in ISKCON for clarity in temple room kirtana guidelines. Therefore it is resolved that: The GBC approves the Temple Kirtana Guidelines as
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Haven’t given anything yet to help complete Srila Prabhupada’s most important project, the Temple of the Vedic Planetarium (TOVP)? Want to give again? Have a look at the new TOVP Fundraising Campaigns-at-a-Glance brochure and see all the options to donate according to your means.

The new TOVP Campaigns-at-a-Glance brochure offers 26 categories of donation options with varying levels of sponsorship cost to give everyone, no matter what their monetary situation, the ability to participate in this historic project, set to open during a grand 3-day celebration from December, 2026 until Gaura Purnima, March, 2027.

View online or download the brochure.

 

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Diary of a Traveling Sadhaka, Vol. 21, No. 17

By Krishna Kripa Das
(Week 17: April 23–April 29, 2025)\
New York City, Oslo, Radhadesh, Liege, Amsterdam, Dinant, Paris
(Sent from Brussels, Belgium, on May 3, 2025)

Where I Went and What I Did

During the seventeenth week of 2025, I chanted in five countries, United States, Norway, Belgium, The Netherlands, and France, two days each in Belgium and France, and only one of the days I chanted by myself. 

The reason for my European trip was to fulfill my promise to Kadamba Kanana Swami back in 2008, to attend his King’s Day maha-harinama in Amsterdam every year. This is usually on April 27, although this day it was celebrated on April 26 because April 27 was Sunday. His disciples celebrate his Vyasa-puja at Radhadesh the day before and then go to Amsterdam for King’s Day. Mahavishnu Swami and Harinama Ruci came for King’s Day harinama, and they did harinamas in Belgium before and after, which I was happy to join.

I share a quote from Srila Prabhupada’s Sri Caitanya-caritamrita and The Nectar of Devotion as well as a few quotes from a Bhagavad-gita lecture in New York City in 1966. I share notes on classes by Jayadvaita Swami, Mahavishnu Swami, and Gopinatha Acarya Prabhu. At the end of the insights section, I share notes on offerings from the Kadamba Kanana Swami Vyasa-puja in Radhadesh on April 25, 2025.

Thanks to Krishna Dasa Prabhu of Antwerp for his kind donation at King’s Day. Thanks to Amoghadrik Krishna Prabhu of Oslo for arranging for me to take a nap, take prasadam, and go on harinama during my seven-hour layout there. Many, many thanks to Caitanya Candrodaya Prabhu, who had to stay up till midnight, getting me at the train station in Liège at nearly 11:00 p.m. and driving me to Radhadesh. Thanks to Gopinath Prabhu of Radhadesh for assisting me in my visit there. Thanks to Revatinandana Prabhu for his ride from Radhadesh to ISKCON Paris.

Itinerary

May 3: Ghent harinama
May 3–4: Amsterdam Kirtan Mela and Sacinandana Swami seminar
May 5: harinama in Amsterdam
May 6: harinama in Rotterdam
May 7: Flight from Amsterdam to New York City
May 8–June 15: NYC Harinam
mid June–mid August: Paris?
– June 22: Paris Ratha-yatra?
– July 11: Amsterdam harinama?
– July 12: Amsterdam Ratha-yatra?
– July 13: Netherlands harinama?

Chanting Hare Krishna in New York City

Because I had to leave before the NYC Harinam in the afternoon, I attempted to arrange a walking harinama in Downtown Brooklyn during lunch time. Nimai Prabhu of Delaware, who was visiting, and Karenna, who lives just a ten-minute walk from the Brooklyn temple kindly joined me. Here Karenna leads the Hare Krishna chant in Downtown Brooklyn (https://youtu.be/7lHr6ahHBe0):

Chanting Hare Krishna in Oslo

I was happy to find Oslo is a very efficient place. There were ten customs agents, so we only had to wait in the queue for five minutes instead of almost an hour like at some other places.

Leaving the security area of the Oslo airport to take the train to the city, I was struck by the intensity of the words chosen to communicate that idea – “Point of no return”.

Sanatani Devi Dasi, who I remember as being from Oslo, kindly connected me with Amoghadrik Krishna Prabhu, who arranged for my nap, prasadam, and harinama during my seven-hour layover in that city. Amoghadrik at one point in his life used to maintain a daily harinama there, and so he was enthusiastic to assist me. He was able to convince one friend to come named Kristofer.

Here Kristofer chants Hare Krishna at Oslo Central Station (https://youtu.be/6vipkpLjZek):

Amoghadrik Krishna Prabhu chants Hare Krishna at Oslo Central Station, and a guy dances (https://youtu.be/ksVDTujNwoc):

I chanted Hare Krishna from our ISKCON through the streets to Oslo Central Station, and then again at the station, just before boarding my train back to the airport (https://youtu.be/a3xQq7KdQLw):

Chanting Hare Krishna in Belgium

After a long day of travel and just missing one train to find the next one canceled, I was happy I stumbled into the quiet coach on this Belgium train so I could try to finish my Ekadasi japa on my way to Radhadesh. The signs in French and Dutch make it clear that the car must be silent, and thankfully it was.

Here devotees chant Hare Krishna after Guru Puja in Radhadesh (https://youtu.be/xrMywl1AwFc):

On Friday after the midday feast for the Kadamba Kanana Swami Vyasa-puja, Mahavishnu Swami and Harinama Ruci, along with some attendees at the festival did harinama in Liège. Many people were happy to chant the mantra when encouraged by Mahavishnu Swami (https://youtu.be/5RhtSr0sVN4):

Mahavishnu Swami chants Hare Krishna after Guru Puja in Radhadesh on Sunday morning (https://youtu.be/zDjB-6FAOn8):

On Sunday after breakfast, Mahavishnu Swami and Harinama Ruci and some devotees chanted in Dinant, a small city beautifully situated along the Meuse River.

There is a castle on the hill overlooking the city and a large cathedral.

Dinant is famous as the birthplace of Adolphe Sax, the inventor of the saxophone. Consequentially you see saxophones all over the city.

For the occasion, Mahavishnu Swami changed the settings on his mini-synthesizer to make it sound like a saxophone instead of a harmonium.

Mahavishnu Swami invited many people at outside cafes to chant the mantra, but the people were much more reluctant than in Liège. Still a few people were very happy to meet the devotees and chant Hare Krishna and dance ():

Here Mahavishnu Swami chants Hare Krishna in Dinant, and a Portuguese couple chants and dances (https://youtu.be/-BV6ohawgmQ):

Once when Harinamananda Prabhu was chanting Hare Krishna in Dinant, four people at a table in an outside cafe chanted the response, and then Vishnujana Prabhu went for a short ride on motorcycle as the kirtan continued (https://youtu.be/RrTVguQxPEg):

Harinamananda Prabhu chants Hare Krishna in Dinant, and devotees dance in a circle (https://youtu.be/68Al_uDMgK8):

Harinamananda Prabhu chants Hare Krishna in Dinant, and a bride and her bridesmaids dance (https://youtu.be/UoDMAoA8CsM):

Harinamananda Prabhu chants Hare Krishna in Dinant, and a mother chants the mantra (https://youtu.be/2QKPeBD0iS8):

Harinamananda Prabhu chants Hare Krishna in Dinant, and a woman at an information booth chants the mantra (https://youtu.be/wjDr2NV7idY):

Harinamananda Prabhu chants Hare Krishna in Dinant, and two guys chant the mantra (https://youtu.be/tLUlW_rB3tk):

Chanting Hare Krishna in Amsterdam at King’s Day

For about two decades, two hundred friends and followers of Kadamba Kanana Swami have chanted for six-hours or so in the crowded Amsterdam streets on King’s Day, the anniversary of the birth of the King of the Netherlands, April 27. Previously it was called Queen’s Day and was April 30.

Here are the devotees who participated this year.

Here Keshava Swami chants Hare Krishna in Amsterdam at beginning of the King’s Day harinama (https://youtu.be/7CqdYickY00):

Many people greeted us with smiles and accepted literature, prasadam, invitations to the temple and the upcoming kirtan mela, Jagannatha stickers, and flags with Hare Krishna written on them.

Gour Mohan Prabhu chants Hare Krishna in Amsterdam on King’s Day (https://youtu.be/RmSAXxAW0TA):

Onlookers enjoy dancing with devotees at Museumplein in Amsterdam on King’s Day (https://youtu.be/ZoKwcpprGt4):

Harinama Devi Dasi chants Hare Krishna in Amsterdam on King’s Day (https://youtu.be/d0ZbLBHP1nE):

Parividha Prabhu, Prabhupada disciple, performer, and resident of Amsterdam, chants Hare Krishna in Amsterdam on King’s Day, and many dance (https://youtu.be/xGVsmQZev7U):

Rati Manjari Devi Dasi chants Hare Krishna in Amsterdam on King’s Day, and many dance (https://youtu.be/li-JVrOC9w4):

Mahavishnu Swami chants Hare Krishna in Amsterdam on King’s Day (https://youtu.be/j_lGv8O3ZHk):

Dayal Mora Prabhu of London chants Hare Krishna on King’s Day in Amsterdam, and several young people chant and dance (https://youtu.be/LqLBZsNKODo):

While Vraja Krishna Prabhu was chanting Hare Krishna, we came upon some drummers who were happy to jam with us (https://youtu.be/Yc5tmb74BWc):

Vraja Krishna Prabhu chants Hare Krishna as we enter Vondelpark, a place that Srila Prabhupada personally visited, and many dance (https://youtu.be/j-Qmu6re_Io):

Chanting Hare Krishna in Paris

After lunch at Radhadesh on Sunday, I traveled with Paris devotees to our temple there. Monday and Tuesday I did harinama in Paris. Unfortunately no one joined me on Monday, but we had a party of four brahmacaris on Tuesday. At least six passersby were happy to play the shakers which I invited them to play, and I passed out several copies of the French edition of “On Chanting Hare Krishna,” which I had obtained from Montreal devotees. The book distributors did as well as usual that day. Because I dropped my phone while boarding the bus on Monday, I was unable to take videos of our Tuesday harinama.

Insights

Srila Prabhupada:

From Sri Caitanya-caritamrita, Adi 3.52, purport:

“Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, but He always engages in describing Krishna and thus enjoys transcendental bliss by chanting and remembering His name and form.”

“Lord Caitanya taught Krishna consciousness and chanted the name of Krishna. Therefore, to worship Lord Caitanya, everyone should together chant the maha-mantra—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare.”

From Sri Caitanya-caritamrita, Adi 3.60:

“The sinful life of the living beings results from ignorance. To destroy that ignorance, He [Lord Caitanya] has brought various weapons, such as His plenary associates, His devotees and the holy name.”

From Sri Caitanya-caritamrita, Adi 3.62:

“Raising His arms, chanting the holy name and looking upon all with deep love, He [Lord Caitanya] drives away all sins and floods everyone with love of Godhead.”

From Sri Caitanya-caritamrita, Adi 3.63:

“May the Supreme Personality of Godhead in the form of Lord Sri Caitanya bestow His causeless mercy upon us. His smiling glance at once drives away all the bereavements of the world, and His very words enliven the auspicious creepers of devotion by expanding their leaves. Taking shelter of His lotus feet invokes transcendental love of God at once.”

From The Nectar of Devotion, Chapter 22 (64. Krishna’s Exquisite Beauty):

“In Rupa Gosvami’s Lalita-madhava, it is said, ‘One day Krishna happened to see the shadow of His beautiful form reflected on the jeweled foreground. Upon seeing this bodily reflection, He expressed His feelings: “How wonderful it is that I have never seen such a beautiful form! Although it is My own form, still, like Radharani, I am trying to embrace this form and enjoy celestial bliss.”’ This statement shows how Krishna and His shadow reflection are one and the same. There is no difference between Krishna and His shadow reflection, nor between Krishna and His picture. That is the transcendental position of Krishna.”

From a class on Bhagavad-gita 4.19–22 in New York on August 5, 1966:

“We may begin any gorgeous task—it doesn’t matter—but we have to work in Krishna consciousness, not for sense gratification. That will make us free from the interaction of the activities. So long we are attached to work for sense gratification, so long we shall be under the obligation of reaction.”

“A person in Krishna consciousness should not be attached either to the good result or bad result, because even if I want good result, that is my attachment. And of course, if there is bad result, we haven’t got any attachment, but sometimes we lament. That is our attachment. That is our attachment. So one has to transcend both from the good result and the bad result.”

“How it can be done? It can be done. Just like if you are working on account of some big firm. Suppose you are a salesman. You are working on behalf of that big firm. Now, suppose if you make one million dollars’ profit, you have no attachment for that, because you know that ‘This profit goes to the proprietor.’ You have no attachment. Similarly, if there is some loss, you also know that ‘I have nothing to do with the loss. It goes to the proprietor.’”

“Everything has been very nicely discussed in Vedic literature.”

“Suppose if you want to take things which has been eaten by Krishna, then you have to ask Krishna, ‘What do You desire to eat, Sir?’ Suppose if you want me to feed, give me some foodstuff, naturally you ask me, ‘Swamiji, what sort of foodstuff you’ll like?’ I have got experience here in your country. I was invited in Butler, here also, by some churches, and they wanted to give me some food. So they asked me, ‘Swamiji, what do you desire to eat?’ So I told them, ‘. . . I am strictly vegetarian. I shall accept . . . fruits and milk. That's all.’ Similarly, if anyone invites somebody, it is natural that the guest is asked what sort of foodstuff he would like.

“Similarly, Krishna, if you want to offer something Krishna, you must know what sort of foodstuff He wants. . . . How you will know that Krishna wants this foodstuff? Oh, that is stated in the Bhagavad-gita.”

“Just like you can understand what government expects from me, you can know from the law books, from the civil court, similarly, what Krishna wants, it is stated in the Bhagavad-gita.”

“It doesn’t matter that because Krishna was, I mean to say, Krishna appeared in India, therefore He wanted Indian food. No.”

“If you simply don't try to increase your artificial demands for maintaining this body... You have every right to live, and everyone has got right to live, not only myself. Even the ant has got the right to live. But in human society, by our so-called civilization, we give all protection to the human society but we don't give any protection to the animal society. Because it is due to want of Krishna consciousness.”

“Prajalpa means for nothing talking nonsense. People are accustomed to talk so many things unnecessarily just in clubs, amongst friends’ circle, which has no benefit either spiritually or materially. So that sort of talking should be avoided.”

“There are many rules and regulation in India which is different from your rules and regulation. But if I follow, if I stick to rules and regulation of Indian conception, then it is impossible to remain here. So I have to propagate this mission, Krishna consciousness, so I am not so much attached to the rules and regulation, but I am attached to the preaching work.”

“Prasidhyati means it flourishes; the cause is advanced.” [While describing the six items which promote Krishna consciousness in The Nectar of Instruction, verse 3.]

“So sadhu-saṅga, we have to make association with persons who are spiritually interested and who are trying to culture Krishna consciousness. That association.”

“Sometimes we are faced with persons who are envious to us, but we should not be envious. Just like the best example is Lord Jesus Christ. His enemies who crucified him, they are envious of Jesus Christ. But Lord Jesus Christ, he was not envious to them. When he was being crucified, he prayed God, ‘O Lord, they do not know what they are doing. Please excuse them.’ Just see how much, I mean to say, noble he was. Vimatsarah. He was not envious to anyone, even to his enemy. So Krishna consciousness teaches us that they are not envious even to the enemies.”

Jayadvaita Swami:

From a online address for the Kadamba Kanana Swami Vyasa-puja:

Kadamba Kanana Swami was always daring and active, as Srila Prabhupada described.

We should meditate on the spiritual master at least three times a day, and become inspired.

We should not expect an instant payback from our enthusiasm. Patience is required. We cannot demand from Krishna.

Mahavishnu Swami:

There was a folk singer in the sixties who was a mouthpiece of the hippies who made people feel better.

There was a movie on my flight from Dubai to Brussels about Bob Dylan. I never watched movies, but I thought I would take a risk. As I saw the film I noticed Bob Dylan never smiled. He was not a happy man. I was glad I met Srila Prabhupada and his devotees.

The same magic that was there in Tompkins Square Park we saw at Vondelpark in Amsterdam yesterday, all the young people dancing to the Hare Krishna chant.

Animals do not know they are suffering in the cycle of birth and death.

The leaders do not know the goal of life. People are frustrated because they do not know the goal of life.

In Liege, in two hours we distributed 50 books, because of the power of the holy name.

I asked Navina Nirada Prabhu the difference between distributing books alone and distribution books with a harinama. Distributing books alone is like a man with a fishing rod fishing, and distributing books with a harinama is like you throw a stick of dynamite in the pond and the fish float to the surface.

Book distribution during harinama is like sense gratification because it is so easy.

My parents did not tell me, the school did not tell me, even the Bible, although I appreciated Jesus, did not tell me, that I am not a body but a spiritual soul.

The holy names cleanse our hearts, ceto darpana, and awaken our knowledge that it is true that we are not our bodies.

Q: Enthusiasm is contagious, but sometimes it is difficult. You have enthusiam. Tell us.

A: ISKCON is a hospital for conditioned souls with the disease that they do not believe Krishna is the Personality of Godhead. The more we believe that Krishna is the Personality of Godhead, the more we will be enthusiatic.

During the hippie times, because of George Harrison and Beatles the Hare Krishna mantra people were attracted.

We have to give our association to the people.

This was the best King’s Day parade. Wonderful weather, kirtan, and prasadam.

Gopinatha Acarya Prabhu:

From a class on Srimad-Bhagavatam 11.3.21 in Radhadesh on April 25, 2025:

Our idea is to preserve knowledge you should write it down, but the Vedic idea is that paper breaks down very easily, especially in the Indian climate, so it is better to memorize, and learn from someone who has memorized it.

The spiritual master, because he is constantly reciting the Vedic knowledge, is very much the representative of Vyasadeva.

Because the knowledge was not written down, the guru was the only way to access the knowledge.

The guru is fixed in the knowledge of Brahman in the form of the Vedas and in the form as the Supreme Brahman.

It is said only Brahma knows the Vedas because he was personally enlightened by the Lord.

The followers of Brahma would interpret the knowledge in terms of their own experience and thus many schools emerged.

When we hear from the guru, we hear through the mature realization of our guru, so we can come to a higher level.

Printing really took off after the 19^th century, especially the latter half of that century.

In 1872, only 3% of people could read or write. Seventy years later it was 70%.

Bhaktisiddhanta Sarasvati Thakura emphasizes the mass distribution of literature.

With many books in print, the guru seems to be less essential. But when we read the books ourselves, we interpret them through our own limited experience, instead through the mature realization of a bona fide guru.

Srila Prabhupada says the Sukadeva describes the universe which is very big, to glorify Krishna, who is even bigger.

Jiva Goswami explains the Bhagavatam is all about Krishna. Then he explains that the Bhagavatam is all about bhakti.

Kadamba Kanana Swami stresses that we do not surrender to the guru at the beginning of our spiritual life but at the beginning of everything we do.

At the end of the Svetasvatara Upanisad appears that verse that states how it can be realized: by faith in both the guru and Krishna. Tatha deve tatha guru.

In a talk in 1969 in Hamburg Srila Prabhupada stresses the guru is not a particular man but a truth and what is that truth: samsara davanala lidha loka – the truth that liberates you from samsara.

We go to the guru when we do not know, not to get confirmation of what we think we already know.

We have doubts about how one can attain perfection, and then we have the doubt if we can attain perfection. That doubt if we can attain perfection will be there until we actually do attain perfection.

It took a while before Arjuna understood what Krishna was saying.

Kadamba Kanana Swami stressed that the disciple has to interact with the guru so his doubts are eliminated.

When the spiritual master is no longer present, to go to him, we have to come up to his level of sadbe pare ca nisnatam, being fixed in Brahman.

Comment by Mahavishnu Swami: Sri Caitanya-caritamrita says that siksa- and diksa-gurus are both equal. Srila Prabhupada was my guru, but I had so many gurus who taught me how to distribute books, how to cook, etc.

In the beginning we may have a very fanatical understanding of our guru. Later we realize there are many people who teach us the same teachings that our guru does.

One devotee says that Bhaktivinoda Thakura said that a neophyte devotee cannot see the same teachings as his guru when they are expressed in different words.

Yadunandana Goswami was the diksa-guru of Raghunatha dasa Goswami, and Raghunatha dasa Goswami always offered respect to him and considered that his association with Lord Caitanya and Svarupa Damodara Goswami were accomplished by his guru’s mercy.

Comment by Parananda Prabhu: I was driving Kadamba Kanana Swami around Bratislava and he looked out the window and said with disdain, “Bratislava – a typically Kali-yuga city.” I could see he had no interest in this material world.

Notes on the Vyasa-puja of Kadamba Kanana Swami in Radhadesh

These notes are just a few of many wonderful appreciations of Kadamba Kanana Swami. They do not summarize the offerings or list the most important points. They are just a few things that grabbed my mind.

Rupa Sanatana Prabhu:

A very poetic offering . . . One line that grabbed me was:

“Souls cling together to be shattered at another death.”

Svayam Bhagavan Keshava Swami:

I recall my final meeting with Kadamba Kanana Swami. One day I sang a tune that he had told me he liked. A few days later, I had my last meeting with him, but I did not know it was my last meeting. He said, “Nice tune. But you killed it. The first part was fine, but then you went up instead of going low.”

I replied, “I don’t know the low part.”

Then he sang the low part until he did not have enough breath to continue.

Srila Prabhupada taught how be a spiritual being and also how to navigate the material world. You, Kadamba Kanana Swami, taught the same. You were my teacher in the practicalities of life, not just the spiritual.

Thank you for recruiting me into the greatest movement on earth.

Bhagavati Devi Dasi:

Our relationship has always beyond material boundaries. Now it is even more so.

When I finally became free from my entangling family life, then I spent years struggling with my rascal mind.

You said the goal of our relationship was to go back to Godhead, but later you said you wanted to come back and serve Srila Prabhupada.

Subhadra Prabhu:

We were moved by Kadamba Kanana Swami’s classes at the end of his life. We sold our restaurant, we went to holy dhama, and we prayed for inspiration, and the rest is history. [Now he and his wife will cook for the new Kadamba Cafe, to open on April 30 in the Brooklyn temple.]

Krishna Kirtana Prabhu:

Kadamba Kanana Swami would stay up till 1:30 a.m. watching the proceedings of the ISKCON NYC court case, he was so concerned about the development of NYC.

Uddhava Prabhu:

Many people do not know that to save the New Vraja Mandala farm project, he learned Spanish.

Gopali Devi Dasi:

I feel you are constantly present in my life. Perhaps that’s from my being part of the Kadamba Foundation service you gave me.

Thank you for the association of our god family.

He said after he told us he got cancer again, “who will you accept as guru now?” I said there is no one but you. He listed some names. I said I know them, but I do not have a relationship with them. There is someone you have on your altar, Jayadvaita Swami. I said, “I am afraid of him.” I had not met him at that point.

Kadamba Kanana Swami replied, “No, he is very sweet.”

Partha-sarathi Prabhu:

I came to tell the younger disciples: All it takes is to hang on to one moment, one kirtan, one look, etc., to maintain and develop the relationship with guru.

There used to be a disk with just ten offerings on it for Vyasa-puja.

I encourage those who are senior to mentor and encourage the newer ones. He wanted his disciples to have deep loving friendships, where we would do everything for each other as he would do everything for us.

One devotee wanted to have a fight with me. I told Kadamba Kanana Swami about that. He said I will meet him at the airport, and I will fight him myself. I said you don’t have to do that, I can take care of him myself. But that was his attitude of doing anything for us.

Kadamba Kanana Swami said, “Your service is to be normal and to be my friend.”

Harinamananda Prabhu:

You gave a life of service that will bring us to a life of eternal bliss and knowledge.

You accept everyone as they are, loving servants of Krishna.

By conquering our hearts you opened the doors to the spiritual world.

Vamsi Vadana Prabhu:

Thank you for giving me the faith that connects us.

You have confidence in the process of bhakti.

I have faith because you practice what you preach.

We got the mercy from you. Now we must share this with others.

I hope the mercy from you will be properly used by me.

The connection between you and Jayadvaita Swami is so inspiring for me.

Nitai Gaura Prabhu:

I am a younger disciple, but I got a lot of condensed mercy.

Kadamba Kanana Swami once said to me, “All you devotee kids think you are so special, you were demigods in your previous life, but actually you blew it, you didn’t make it back to Godhead. You came back.”

I said, “But you said you were a sannyasi in a higher planet in a previous life, why did you come back?”

He replied, “It is my causeless mercy.”

Just after Kadamba Kanana Swami recovered from cancer the first time, when Jayadaita Swami engaged him in assisting in New York City, he said, “If Jesus can do 40 days in the desert, I can do 50 days in the Brooklyn temple.”

He would say I am approaching 69, the age Srila Prabhupada started in America, I have to do so much more.

Gaura Mohan Prabhu:

He made us all grow.

He invested in a lot of projects:

to the blacks in South Africa, he gave 1 million rand for this work

feeding 250 to 350 people on Wednesday and teaching them to chant Hare Krishna

Woosa House campus programs, picnic, philosophical discussions, kirtanas.

Soweto Ratha-yatra, started in 2007, has grown very big.

Bhakti Yoga Society, student outreach wing of ISKCON South Africa. We have clubs on many campuses. We need to reach out to students.

Keshava Swami: I have done college preaching in different parts of the world, but in Johannesburg, South Africa, I saw 400 very intelligent and enthusiastic college students interested in Krishna consciousness.

There is a Kadamba Kanana Swami app with playlists of lectures and kirtanas and more. You can download material and listen to it when you are offline.

Disciples of Bhakti Vikasa Swami who made his app were inspired to help out.

Kadamba Kanana Swami lecture excerpts:

There are several who are not my disciples who have been around for a while. Keep them as part of my family.

ISKCON is also a branch of the Caitanya tree.

The parampara makes the fruit of transcendental knowledge sweet as it is passed down.

In life sometimes you are on top of the elephant and sometimes the elephant is on top of you.

I think this festival is good as it makes the bond stronger between me and you, and the bond between youselves stronger as well.

I thank you for your enthusiasm, service, and talents.

I dream of doing a Govardhan puja with a huge sila.

When we leave, we are left with our own vision, that we got here.

-----

This important verse, which Srila Prabhupada quoted 168 times according to the 2019 Vedabase, informs us that love of Krishna is eternally established in the heart. When our hearts are purified by devotional service beginning with hearing about Krishna, our love of Krishna becomes manifest. Srila Prabhupada would say that the fact that Westerners who had never heard of Krishna were soon willing to dedicate their lives to Him after chanting Hare Krishna and hearing Bhagavad-gita is evidence that love of Krishna is already there.

nitya-siddha krishna-prema ’sadhya’ kabhu naya

sravanadi-suddha-citte karaye udaya

“Pure love for Krishna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.” (Sri Caitanya-caritamrita, Madhya 22.107)

How would you respond to a person who says, well, I like your conception much better than the Christian conception, but, you know, here in America, in Western countries, they have a saying, if you give a fool enough rope, he’ll hang himself. So it seems like Krishna is giving people a lot of rope. Why doesn’t he, you know, in the Bhagavad Gita it says, savastha cahamrti sannivishtho mataksmati agam Why doesn’t he, you know, cut us off at the pass, so to speak, before we hang ourselves?

Well, I would say hell is the way he cuts us off the path.

So it’s like when actions have consequences, that’s what brings us to our senses. So in general, one person can guide another person only in three ways. Like many times when parents ask, you know, how do we guide someone? How do we guide our children? There are broadly three ways.

First is conscience. That now conscience is like an innate voice. Something just cannot be done.

If we grew up seeing our parents never doing something, it’s out of question. No matter however angry you are, you don’t hit anyone. Then we ourselves start feeling it’s wrong.

So conscience is like the voice of emotion. But it’s not just emotional. It’s that innate sense.

This is like an inner compass. Now, if the compass is not there, then there is intelligence. Intelligence is where we appeal to a person.

We tell him if you do this, this is what is going to happen. Intelligence is where you give the person a vision of the consequence that is going to come. And if intelligence doesn’t work, then there is the experience.

Experience of what? Experience of the consequence. So broadly speaking, we cannot force anyone to do anything. Conscience is they just innately feel it’s wrong, so I can’t do it.

Intelligence is, okay, I see this is bad, so I’ll not do it. If somebody just feels, I don’t want to kill animals. I don’t want to hurt animals.

If I eat red meat, I’ll get a heart attack. I don’t want to do that. Somebody gets a heart attack, I say, okay, now no more eating red meat.

So basically there are three ways. So in one sense, hell is the way by which God is ensuring that the rope is not too long. So hell is where God is giving experience to people so that they can reform.

The post Why does a loving God give us such a long rope that we can hang ourselves with it? appeared first on The Spiritual Scientist.

H.G. Rasaraja Prabhu (also known as Prof. Ravi Gomatam) stands as a remarkable figure within ISKCON, exemplifying the harmonious integration of scientific inquiry and spiritual devotion. As a direct disciple of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada and current director of the Bhaktivedanta Institute (BI), he has dedicated over three decades to advancing
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Today is a most auspicious occasion. Mother Arca-vigraha was a very special devotee, and she really gave everything to Srila Prabhupada and Krishna and the devotees. I think of the verse akamah sarva-kamo va, moksa-kama udara-dhih / tivrena bhakti-yogena, yajeta purusam param, that akamah, whether one has no desires, sarva-kamo; or is full of desires, moksa-kama; or is desirous of liberation, tivrena bhakti-yogena, if one engages in bhakti-yoga to Krishna, tivrena, with great intensity—that is a very important point: with great intensity, and in a sense it doesn’t even matter what your service is, but if you give yourself to it fully, if you put your heart into it fully—then you can approach the Supreme Lord, the supreme destination.

akamah sarva-kamo va
  moksa-kama udara-dhih
tivrena bhakti-yogena
  yajeta purusam param

“A person who has broader intelligence, whether he is full of all material desire, is free from material desire, or has a desire for liberation, must by all means worship the supreme whole, the Personality of Godhead.” (SB 2.3.10)

Mother Arca-vigraha did that, and in a way, she was helped in the end by her pain—intense, difficult pain—because the only thing that gave her relief was hearing and chanting about Krishna. His Holiness Bhakti Bhrnga Govinda Swami Maharaja recounts an incident when he went in to see Arca in her room and she was literally crying in pain. Arca was a very strong woman, and she never complained, but she was in so much pain that she couldn’t control herself, and she was weeping, and Govinda Maharaja began to speak krsna-katha, about the pastimes of Krishna to her, and miraculously she stopped feeling the pain. She started to smile and laugh and enjoy the hearing and remembering of Krishna. So, she had discovered a secret: that as long as she was absorbed in Krishna, she could pretty much transcend the pain, but as soon as she was lax in remembering Krishna, the pain came back in full force. So, her pain actually helped her.

She was a very caring and compassionate person. She always gave her best to help devotees, and she genuinely liked and appreciated them. Sometimes even devotees who were considered renegades or somewhat eccentric in ISKCON would come to visit her, and she would always receive them and encourage them. Sometimes other devotees were worried and would mention these devotees’ bad reputations to her, how these devotees were perceived by others, but that didn’t stop her. She just wanted to extend herself to anyone and everyone, and she genuinely appreciated them as very dear friends.

She was a real artist. She found a way to convey deep spiritual truths in a new vocabulary of form and color. She did one series called The Eye Opener that illustrated different principles of Krishna consciousness. On occasion she’d put a little reference to a verse from the Bhagavad-gita, but the images themselves said so much. She displayed the first ones on her wall in her home in Johannesburg, and two completely different people became vegetarian just by seeing her depiction of meat-eaters sitting around the table, how they were developing the faces of animals. She conveyed that idea that by eating the flesh of animals, the eaters were becoming like animals and probably preparing their next birth as animals.

Her last desire, or one of her last desires, was that just as she loved Vrindavan and had all facility to associate with senior devotees in Vrindavan and relish the spiritual atmosphere of the dhama, she wanted others to have the same opportunity. And this desire—her compassion and her desire—gave rise to the idea of the hospice in Vrindavan, which has actually taken shape and is open and running. In my own life, her desire brought me into the field of devotee care in a very specific way, and that has also expanded into other ways and has brought me into the field of death and dying, and so I wrote my book Life’s Final Exam: Death and Dying in the Vedic Tradition.

Another of my books, Many Moons: Reflections on Departed Vaishnavas, deals with nine of Srila Prabhupada’s exalted departed followers, including Arca-vigraha. There are about two pages of pictures for each of the moonlike devotees. For Arca, one picture shows her at her initiation ceremony. She had her full head of red hair and was coming forward to get her beads. I gave her the name Arca-vigraha dasi because she was a painter, an artist—a sculptor also, but mainly a painter. Once, a disciple asked Srila Prabhupada, “Which of the nine processes is painting, and Srila Prabhupada replied, “Arcanam, decorating the form of the Lord.” So, I gave her the name Arca-vigraha devi dasi, and one of her important services became painting deities. She began with the Gaura-Nitai Deities in Muldersdrift, and she went on to do beautiful painting of Deities, Radha-Golokananda in Mauritius and Radha-Rasabihari in Juhu, and she even did the Deities in Vrindavan, although strictly speaking, it was against the rules for a woman to go into the Deity room. But Bhaktisiddhanta Prabhu arranged for her to come on the altar after all the Deities and the devotees had taken rest, and she painted the Deities between nine-thirty or ten at night and two or two-thirty in the morning. She would hardly eat or sleep—maybe an hour or two before she went to work. So, she did that service wonderfully—her painting of the Deities was beautiful.

Another picture shows Arca in front of her home in Ramana-reti. She had already retired to Vrindavan—she had cancer, but it wasn’t so bad yet, and she was still active and very blissful, happy to be in Vrindavan, very attached to chanting the holy name and hearing about Krishna. She had also begun to paint the deity of Vrindadevi at Vrinda-kunda. The pujari there had engaged her in painting the deity, with whom she had a special relationship, but it was near the end of her life, and using her arm had become quite painful. It was painful even otherwise, and so it was hard for her to paint, and she never completed the work. After she passed away, Bhakti Bhrnga Govinda Swami and I took some of the devotees who were in Vrindavan and were attached to her to Vrinda-kunda, and I mentioned to the pujari that she had felt sorry that she had not been able to complete her service to Vrindadevi. The pujari closed his eyes and then pointed upwards and said, “Now she will complete her service there.”

Arca also did a painting of Krishnadasa Kaviraja Gosvami to be placed in his renovated bhajana-kutira at Radha-kunda, and that was supposed to be a big secret, because the mahants at Radha-kunda, the babajis at that time, tended to see foreigners as mlechchhas—unqualified and unworthy—and on top of that, she was a woman, so from that conception she was even more unqualified and unworthy. There was one devotee, Akincana Krishna, a granddisciple of Srila Bhaktisiddhanta Sarasvati Thakura, who had become a babaji at Radha-kunda. And because of his association with Srila Bhaktisiddhanta Sarasvati—and he was also good friends with Bhurijana Prabhu and Jagattarini Mataji—he had some of that dynamic ISKCON spirit, Prabhupada spirit, and he wanted to renovate the whole bhajana-kutira, and Bhurijana Prabhu and Jagattarini arranged for Arca to paint the picture.

Arca and Kunti went to the unveiling of the painting on the disappearance day of three acharyas: Raghunatha dasa Gosvami, Raghunatha Bhatta Gosvami, and Krishnadasa Kaviraja Gosvami. But when someone pointed to her, and said, “There’s the artist right there,” she wanted to disappear into the earth.

Then Akincana Prabhu renovated Jiva Gosvami’s bhajana-kutira at Radha-kunda, and Arca also did the portrait of Jiva Gosvami. At the inauguration the head mahant at Radha-kunda surprised everyone and spoke openly about her: “This devotee has come all the way from South Africa, and she has done so many austerities to serve Krishna, and she painted this beautiful painting of Srila Jiva Gosvamipada,” and he actually started to weep when he was speaking about her.

So, Arca made many contributions in many different ways. But the main thing is that she gave her heart fully to service, to the service of the devotees, to Radha-Shyamasundara, and her consciousness became extremely elevated, and her destination was extremely auspicious.

Shortly after Arca left, I visited South Africa. I didn’t particularly expect anything different, but soon after I got there, I could feel her desire to give mercy to various devotees whom she knew, especially those who had been with her or had served her in some way. It was an adventure as she revealed to which devotees she wanted to show special favor. And the same process is continuing today.

We have many fond memories of Mother Arca-vigraha as we knew her, and we believe that she has gone to the realm of Sri Chaitanya Mahaprabhu and Radha and Krishna and that she can bestow her blessings upon us. She is ready and eager to bestow her mercy upon her associates and friends, and upon the devotees whom she knew and appreciated when she was here. Her mercy is very strong and powerful, and I feel that we are very fortunate and blessed to have known her and to have had the opportunity to associate with her and to be able to receive her blessings even now.

Mother Arca-vigraha ki jaya!

 

Sundarananda dasa:

With Mother Arca-vigraha, the joy of being a devotee and her heart’s feelings for Krishna and the devotees were so alive. All her being, all her self, was full of life and her desire to serve Krishna and the devotees—just radiating this enormous desire to please Krishna, to serve Krishna, to serve the devotees and the spiritual master. It was like seeing everything we read put into practice. It was practically not seeing a human being but seeing a completely spiritual soul in action, in service to Krishna. I never saw her as a material body. Looking at her, I saw her service, her desire to please, her strong determined feelings for Krishna and guru and the devotees.

Hare Krishna.

 

Kandarpa Manjari dasi:

She has definitely been an inspiration in my spiritual life. The main inspiration was her service attitude toward you, Maharaja, and toward the other devotees. And her non-judgmental attitude toward the Vaishnavas—the way she was always willing to give the devotees the benefit of the doubt and encourage them—and her example of always being enthusiastic to serve were both very inspiring.

When I first arrived in South Africa in 1990, some of the devotees greeted me—Nama Chintamani, Kuntidevi—and they pointed out Mother Arca-vigraha, saying, “See Mother Arca-vigraha? She’s very advanced.” And of course, I, with my material vision, thought, “Really? Oh.” But as the years went by and I heard more about her, I realized why she was so advanced. I saw that in her different services in South Africa she was selfless—in her service to the Deities, the devotees, her spiritual master, everyone. I thought, “Oh, this is the real sign of advancement, that someone is willing to give up everything—one’s pride, everything—to serve.” Only then did I begin to realize what the devotees meant.

I finally met her when Maharaja was able to go to India after so many years. She and I were on the same flight back to South Africa. I had always wanted to speak with her, but I didn’t know how to approach her. But she just jumped out of her seat and came and sat right next to me and made me feel really important. She said, “Here, look at these pictures!” They were pictures of Maharaja and the life members in Bombay, and she took the time to explain each incident to me. Her enthusiasm overwhelmed me, and I thought, “This is such a kind-hearted devotee.” She just had an art of making you feel important, even though you weren’t. She was really amazing. It showed that even in her relationships she was selfless: she just wanted to encourage you all the time; she didn’t want anything for herself.

Then I went to Vrindavan. It was about five months before she left her body, and when I saw her I thought to myself that I didn’t know how to deal with her, because she was leaving her body, which is a very traumatic experience. But she must have read my mind or something, and she just walked up to me as if nothing was going on in her life except how much she was in love with Vrindavan. It was in the restaurant, and she hugged me and said, “You better come and see me before you leave”—really begging me to come. Unfortunately, I couldn’t fulfill that desire of hers, because we were in a rush to leave and were with a whole group of other devotees. I thought I would see her when I came back to Vrindavan, because I was planning to come back the following year.

When I heard that she had left her body, I felt very upset. But then I had a dream about her, at the same time that Maharaja came to South Africa after her disappearance. And in the dream we made peace and she forgave me that I had not come to see her.

Her example is my inspiration and example. When Maharaja was very sick and came to America in 1999, Mother Arca-vigraha was instrumental in helping me, because I used to pray to her to inspire me and help me to cook for Maharaja to make him feel better. She was a figure, an instrument, to instruct and help me, even though she was not physically present. And the same thing happened today. Although I have been very sick for the last few days and couldn’t even cook or do any housework, somehow I got up early and had energy to cook. This was definitely Mother Arca’s mercy, that on her auspicious disappearance day she again empowered me to serve the devotees. And I prayed to her that I could learn to become more selfless, like her.

Hare Krishna.

 

Kuntidevi dasi:

My mind is so filled with memories of Mother Arca-vigraha that it is difficult to isolate what inspired me about her, and what inspires me about her now. There is so much. But a few days ago, I was thinking how she embodied the two most important devotional principles: chanting the holy names and serving the Vaishnavas. As Kandarpa and Sundarananda have mentioned, she performed these two activities with great determination and enthusiasm.

She would get up early each morning, at about three o’clock, and she never failed to chant her sixteen rounds. She worked very hard. When she was painting the Deities in Vrindavan, she would hardly sleep for days or sometimes weeks. Even when we were still in South Africa, before we moved to India, she would paint until late at night. I would come back at about 10 p.m. from a day’s book distribution and the evening preaching program at Yeoville, ready to collapse. But Mother Arca-vigraha would be awake, so we would talk and discuss until late at night, sometimes reading from the Bhagavatam. The next morning, she would be up at three o’clock, ready to start another day. And although she would rise very early, she would often encourage me to take a little extra rest.

She always said that Jayananda Prabhu was her model. Hearing about his example inspired her with the determination to always finish her rounds, no matter what. She had such a taste for service that she often said she wanted to become like the Six Gosvamis. She lamented that she had to sleep at night. Once, we took a course in Vrindavan on The Nectar of Devotion and she said that the real nectar of devotion was to do service.

Her service to the devotees was amazing. She was everybody’s friend, and she made everybody feel important and special and loved. She would greet you in such a way that you would feel that you meant everything to her. One day, before I began to stay with her, I went to visit her at her house in Yeoville. I knocked on the door, and when she opened it, she exclaimed, “Oh, Kuntidevi!” with such joy. And I thought, “Wow, she really likes me.” Then, about an hour later, somebody else came and knocked, and when she opened the door, she greeted the person with the same joy and enthusiasm. I was quite shocked at first to realize that it wasn’t just me, but then I realized what a special quality it was to be so warm and gracious—and not just as a social mannerism, but from the love in the heart.

I miss her as a friend. She was the person in Krishna consciousness with whom I had the deepest friendship and the deepest relationship. I haven’t really had another friend like her. I really miss her a lot. I often share thoughts and experiences with her in my mind. Or something happens and I think of her—funny things, especially, because we used to laugh at the same things. And also confidential things, things I wouldn’t easily share with anyone else. And I would think, “Oh, Mother Arca would have laughed at this” or “I have to tell her this.” But she is not there in the same way anymore. Still, in another way she is still there and very supportive as a friend and as a devotee.

Although we were friends, Mother Arca-vigraha was older and more experienced. I learned a lot from her training, her instructions, and her association. I was telling Vrajesvari the other day how Mother Arca had a juicer that she received as a wedding gift, thirty years or so before I met her. Arca took such good care of this juicer that it was in first-class condition so many years later, even though she used it every single day.

This was one of the first practical lessons I learned from her—to immediately take the machine apart after every use, wash every piece, dry every part, put it together again, and pack it away. I learned how to take care of things and to perform even simple tasks thoroughly. This may not seem like a very profound lesson, but actually Srila Prabhupada said that Krishna consciousness means to be conscious, and she taught me to become more conscious of details.

Another thing I was remembering the other day—I was wrapping something—was how we used to wrap her paintings in Vrindavan. Again, she did it with such care and precision and artistry, the way she did everything. To maintain herself, she would paint floral still lifes, like the ones on the calendar in our kitchen. She was very, very sick at that time, and the pain in her arm was almost unbearable, but somehow she would still paint. So, I would go to different places in Vrindavan, sometimes in the fields, to collect flowers for her to paint. It wasn’t so easy to find flowers on stems in Vrindavan, because people there grow flowers mainly for garlands. So sometimes I would go to Delhi, to this really nice flower market at Khan Market, and I would pick out some beautiful flowers and bring them back to Vrindavan for her. We would arrange them in one of her colorful Rajasthani ceramic vases, and then she would just paint for days. It was a momentous effort every time. But she was so determined. Then we would have to package these paintings so that Sara, her daughter and agent in South Africa, could sell them. Mother Arca-vigraha was very particular about packing her paintings. By watching her and helping her, I got a sense of her meticulousness, and eventually I was entrusted with packing them. When a person who is such a perfectionist and who has such fine taste entrusts you with something so dear to them, it really means a lot. Of course, in some ways she entrusted her life to me, but at the time packing her paintings meant a lot to me.

Although I fall far short in every respect, I have often thought that my service to Mother Arca-vigraha prepared me for my service to you, Guru Maharaja, because you are also a perfectionist with very sensitive and refined taste, and you also have an artistic temperament in many ways. It was good training to serve her before trying to serve you.

Apart from being an amazing devotee, she was just a wonderful person. Nowadays we often speak about devotees being “balanced.” I feel she was balanced—as a human being and as a devotee—in the sense that she was very deep in spiritual life, very deeply absorbed in Krishna consciousness, but not fanatical at all, not dogmatic at all, not exclusive of anybody or anyone’s belief. She saw the essence in everybody and often said that we should see the divinity in everyone. And she had great respect for all living entities—even the dogs. When she saw the dogs suffering in Vrindavan, she would cry. Sometimes she would cry and say she was crying for the whole world. Of course, her emotions were heightened by her particular situation, but she was very sensitive.

She would befriend all kinds of devotees, even if they were unpopular or ostracized by some. For example, she made friends with Hamsaduta, who was considered very offensive, a renegade in ISKCON, but she made friends with him and welcomed him into her house. At first, I was really concerned. I could not understand why she made friends with him. I would go to Govinda Maharaja and ask him what we should do about her association with Hamsaduta, and I would write letters to Guru Maharaja asking him what to do. Eventually I realized that Mother Arca-vigraha was just following her own heart, so full of purity and spiritual realization. And this was another valuable lesson, to be true to oneself, the way Mother Arca-vigraha was always true to herself. She always followed her heart.

Mother Arca-vigraha was not conventional. Sometimes this was quite amusing, especially in the beginning. She was very spontaneous in her devotional service and lived “outside” in her own house, while we all lived in the temple and were all trained to be very, very strict about everything. There were so many rules and regulations, and the slightest “deviation” had tremendous consequences, or so it seemed at the time. But Mother Arca-vigraha was so spontaneous, and in the beginning she couldn’t get every detail right, like how many times to offer an incense stick or ghee lamp. Later on, I understood that the purpose of all the rules and regulations is to remember Krishna, and that Mother Arca-vigraha was already remembering Krishna, so what was the fault if she made some small mistakes.

And she always had a very personal relationship with Krishna. I remember that when I stayed with her in her house in Johannesburg, she would often talk to Krishna just like she would talk to any other person. And if something disturbed her, she would call out loud, “Krishna!” We weren’t quite sure how to understand her spontaneity, but her relationship with Krishna was indisputably real. Arca was twelve years old when her mother died, and she told me that her father was so grief-stricken that he was unable to take care of her and her older brother. So her father handed her over to the care of a Catholic lady, Mrs. Schneider, who lived next door. Although Arca was Jewish by birth, Mrs. Schneider taught her how to pray, how to call out to God, bowing down with folded hands, in the Christian way. Arca was in great distress about her mother’s death, but Mrs. Schneider taught her to take shelter of God. Mother Arca-vigraha credited Mrs. Schneider for teaching her to develop a personal relationship with God through prayer. And that sense of having a unique and personal relationship with God always stayed with her.

As she grew older, she explored many different paths of self-realization and God-realization. She inquired into Christianity, the Kabbalah, Sai Baba, Bhagavan Rajneesh, the Rosicrucians—everything there was. She even traveled on the back of a camel through the Sinai desert with a group of Bedouin nomads. And whatever path she followed, she learned everything there was to know about it and then practiced it very seriously. Gradually she rejected all the other theories and came to Krishna consciousness. Then she realized that Krishna consciousness was the process she had always been searching and yearning for. So when she joined and became a devotee, she already had a lot of spiritual training and realization.

But she was a fun person. Even when she was sick in India, dying, still she had a spirit of fun and adventure. At one stage we were going all over India, seeing different kinds of doctors and healers, going to different types of hospitals (I think I saw every cancer ward in Bombay and Delhi). But through all of this, which was a very heavy experience, she always had a sense of humor. Looking back on it now, I can see how incredible it was to maintain this spirit under such circumstances. But we saw it as an adventure, not only the physical adventure of traveling through India, but also a spiritual adventure, a journey. It was a very dynamic time. All these things would happen to us, and it was a great experience. We had some very unusual experiences.

One summer, when Mother Arca-vigraha’s frail health could no longer tolerate the intense heat in Vrindavan, we flew to northern India, to Kullu Manali in Himachal Pradesh. Kullu Manali is situated in the outer ranges of the Himalayas, near the border of Tibet, situated higher up in the valley, is a famous tourist resort, both for wealthy Indians and Western hippies. We chose to stay in the lower village of Kullu, situated on the banks of the river Vyasa.

Bhaktisiddhanta Prabhu in Vrindavan had given us the names of some friends in Kullu. One boy invited us to visit his family in their village, high on the slopes of the mountain. The only way to reach his village was on foot, a steep, three-hour climb from Kullu. There was no way Mother Arca could do such a climb, but she insisted I go. One morning the boy and I set out. The climb was magnificent, with beautiful vistas of the surrounding mountain peaks—named after the seven great sages—and the river below. The scenery and landscape reminded me of something one would see in a National Geographic photo-article. I knew Mother Arca would love it and resolved to take her as well.

First our friend offered to carry her on his back. Then he said he could take her on a mountain horse, but she was too frail for that too. Eventually we shelved the idea. But at nine o’clock the next morning our friend burst into our room and said, “Come, let’s go.” He had four other men with him, and they had crafted a special palanquin, or palki, for her, complete with curtains and a roof to shield her from the sun. For Rs. 500, they would carry her up and down the mountain.

Mother Arca-vigraha loved the palki and was excited about the climb. Not wanting to miss the beautiful scenery, she had us take down the curtain and the roof, and she made herself comfortable, sitting cross-legged, sketching. Although paid for their services, the palanquin bearers carried her with the utmost care and respect. She had that effect on people: everyone she met wanted to serve her and please her. And these people recognized her as someone special, a “holy mother.” Wherever we went around Kulu, people would offer respect and address her as “holy mother.”

Eventually we reached the village. First we visited the village temple, where there were a deity of Lord Ramachandra and a Shiva-lingam, and then the boy took us further up the mountain to his family home. His family lived in a simple log cabin—the sheep downstairs, the people upstairs—overlooking groves of almond and apple trees. Huge hemp bushes grew wild everywhere.

Mother Arca-vigraha was fascinated by the villagers’ simple, self-sufficient way of life. They grew their own wheat, dal, and vegetables; herded sheep for wool; and kept short-legged Himalayan cows for milk. They ground their own atta, spun and dyed their own wool, and wove their famous Kulu shawls and tunics. They even built their own houses. With the hemp they made shoes.

With usual Indian hospitality, the mother offered us lunch. She gathered bundles of wheat, ground them in a stone grinder, and with this freshly-ground atta formed thick rotis with her hands. Then she made a sabji of fresh, tiny eggplants with a chili-masala stuffing, and some dal. It was simple, almost primitive, but delicious.

After lunch, we drank fresh water from a stream trickling down the mountain. According to legend, the Pandavas, as well as many sages and rishis, had spent time in the area. It wasn’t difficult to imagine these great devotees living there, drinking fresh water from the streams, eating fruits and berries from the trees, and meditating on God.

Mother Arca-vigraha gained a lot of inspiration from that trip up the mountain. She saw it as a symbolic journey, looking out over the world she was leaving behind and embracing the world beyond.

Then one morning she woke up with intense pain. We knew the cancer had spread, and we returned to Delhi by bus—a fifteen-hour journey, winding down the narrow mountain roads. In Delhi we went straight to Batra Hospital to meet her oncologist, Dr. Gosh. He was very straightforward and told her that the cancer had come to a critical point. Mother Arca-vigraha was shaken. We both realized that she did not have long to live. The only thing she could do was try to control the pain through radiation therapy. So, we went back to Vrindavan for a few days and then returned to Delhi.

Mother Arca-vigraha wanted her art equipment—pencils and brushes and paints and papers—in case she felt inspired to work. We also took a portable kitchen—stoves, pots, and dry goods. And her special pillow, sheets, and personal effects.

The taxi left us at Batra Hospital. There were throngs of people. Struggling with our impossible luggage, we took our places in a long line leading to the front desk. Eventually we reached the admission clerk. Our idea was that I would stay under Arca’s bed and cook for her and take care of her. But the hospital refused. With that, Mother Arca-vigraha turned around and walked out. “We’re going to Kaya Maya.”

Years before, on a flight from Mauritius to Bombay, Mother Arca-vigraha had met a famous Ayurvedic kaviraja. After she moved to Vrindavan, she started taking treatment from Kaviraja Partap Chauhan, who, it turned out, was a student of the famous kaviraja she had met on the plane. And Kaviraj Chauhan’s “Guruji,” as he was called, ran an Ayurvedic clinic called Kaya Maya in Tughlakabad, outside Delhi.

We piled into an auto-rickshaw, with Mother Arca-vigraha in the back on top of the luggage, and I squeezed in next to the driver. When we arrived at Kaya Maya, we found that it was just a day clinic. Still, the manager agreed to give us a room, a dark little room full of cobwebs with a simple tap and toilet as an attached bathroom, and another room, a crude cement structure with a tap and a basin, to use as a kitchen.

Every day people would come to consult Guruji. They would wait for hours in the courtyard outside his consulting room, and they would notice us. Partly out of boredom and partly out of curiosity, people would come right up to our door and window and stare at us. And Mother Arca-vigraha, equally intrigued, would stare back. Her artist’s vision always noticed something unique and beautiful about each person, no matter how ordinary he or she seemed.

Mother Arca-vigraha had excellent taste in everything, and she loved fragrant oils. She had one particularly nice oil that she would wear on her sikha. So, the first night at Kaya Maya, at about ten or eleven at night, there was a loud knock on our door. Standing in the door, swaying and hiccuping, was a large man who introduced himself as Guruji’s son. He told us that he had just come from a party and had smelled the exquisite fragrance coming from our room. Mother Arca-vigraha was delighted and said, “Oh, you like it? Come smell.” So, she lifted up her sikha and allowed him to smell. Then he started telling us his life story, all the while hiccuping. As we got to know the place better, we understood that he was the black sheep in his family. But he felt so encouraged by Mother Arca-vigraha’s kindness. She always saw the good in everyone and gave them a sense of dignity and self-respect.

This was about six months before she left her body. She was very sick and in great pain. We had no transport to get to the hospital, so every day I would walk down to the main road to hitchhike. When a car stopped, I would tell the driver, “Just wait, I have to call my mother,” and run back up to call Arca. It is amazing how many austerities she accepted. She was accustomed to having the best of everything, but here she was, begging rides to go to the hospital.

At the hospital we met people from all over India and Nepal. Some had huge tumors, like footballs, protruding from their bodies. It was almost too much for the human mind to bear. I think the other patients recognized how brave Arca was. She was so obviously refined and accustomed to more, but here she was in a mediocre hospital, far away from her family and country and facilities. I think she gave the other patients courage to face their own situations.

After that, we returned to Vrindavan, and she never left again, not even for a day. She became more and more absorbed in Krishna consciousness, and her focus shifted from her life and service in this world to her life and service in Goloka Vrindavan. The next few months extracted from her the ultimate in surrender and purification, and by the time she passed away, her consciousness was highly exalted.

She had taken your instruction, Guru Maharaja—“Just go to Vrindavan and let Radharani take over”—completely to heart. Her faith in guru and Krishna and her love for Vrindavan had assured her of complete victory. There is no doubt that she entered the eternal pastimes of Radha and Krishna and Their associates.

[Talks on Mother Arca-vigraha’s disappearance day, May 9, 2000, Carpinteria, California]