Author: Purushottam Nitai Das

55th Kolkata Rath Yatra 2026: Thousands Brave the Rain to Pull Lord Jagannath’s Chariot

The 55th Kolkata Rath Yatra was celebrated on 16th July 2026 with immense enthusiasm and devotion. The grand procession began from ISKCON Kolkata, Albert Road Temple, and culminated at the TAI Brigade Ground, where the deities will remain till Ulta Rath Yatra which is on 24th July.

Thousands of devotees from all walks of life participated in this magnificent Festival of Chariots. Throughout the route, devotees had lovingly set up small welcome stalls to receive Lord Jagannath, Lord Baladeva, and Subhadra Devi.

At numerous locations, delicious bhoga was offered to the Lord, arati was performed, and devotees welcomed the procession with folded hands and joyful cries of “Jai Jagannath!”

Chief Minister Inaugurates the Festival

The Chief Minister of West Bengal,  Suvendu Adhikari, who assumed office earlier this year, 2026, inaugurated the 55th Kolkata Rath Yatra for the first time.

With great reverence, he performed the arati of Lord Jagannath, swept the road with a golden broom according to the traditional Chhera Pahara ceremony, and also pulled the ropes of Lord Jagannath’s chariot, marking the auspicious beginning of the procession.

Rain Could Not Dampen the Devotees’ Spirit

Before the procession began, heavy rain lashed Kolkata. It almost appeared as if the rain-god himself was cleansing the entire route in preparation for the arrival of the Lord of the Universe—Lord Jagannath, accompanied by His elder brother Lord Baladeva and younger sister Subhadra Devi.

The rain, however, failed to diminish the enthusiasm of the devotees. Some stood under umbrellas, while others took shelter beneath flyovers and bridges. Yet everyone continued loudly chanting “Jai Jagannath!” and the Hare Krishna Mahamantra, eagerly waiting for the procession to begin.

Even amidst the downpour, devotees continued distributing transcendental literature, including Bhagavad-gita As It Is, Krishna Book, and Back to Godhead magazines, inviting everyone to reconnect with Krishna.

Delay Increased the Devotees’ Eagerness

The Rath Yatra was delayed by nearly three hours due to a technical issue with the wheel of Lord Baladeva’s chariot. Although everyone waited patiently, the delay only intensified the devotees’ eagerness. They were not restless out of frustration but because of their deep desire to pull the sacred ropes and accompany the Lord on His divine journey.

When the procession finally began at around 4:30 p.m., a loud roar of “Jai Jagannath!” filled the air. Devotees breathed a sigh of relief, thanking the Lord for granting them the opportunity to participate in His transcendental pastime.

A Festival that Unites the World

Srila Prabhupada often said that universal brotherhood is possible only when humanity comes under the shelter of the Universal Father, Lord Krishna. This truth becomes vividly visible during the Rath Yatra festival.

People from every caste, creed, religion, nationality, language, age group, and economic background came together as one family. Everyone danced, chanted, clapped, and joyfully marched behind the chariots, forgetting all material designations.

Several vibrant kirtan groups led ecstatic congregational chanting throughout the procession. Devotees danced with raised hands, filling the streets of Kolkata with spiritual joy and devotion.

The Majestic Chariots of the Lord

The procession was led by the chariot of Lord Baladeva, which also carried the deity of His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada. The second chariot carried Subhadra Devi, while the grand chariot of Lord Jagannath followed behind.

The beautifully decorated chariots looked magnificent. Seeing thousands of devotees dancing and chanting before Them, it appeared as if the Lord Himself was pleased by the loving devotion of His children.

Everyone Wanted to Pull the Sacred Rope

As the chariots rolled forward, devotees eagerly rushed to touch and pull the ropes. Every devotee wanted even a few moments of service. Yet, while doing so, many lovingly made space for others, encouraging everyone to receive the Lord’s mercy.

I too got an opporunity to pull the ropes of the chariots.

This beautifully reflected the essence of Krishna consciousness—to recognize every living being as a beloved child of Krishna and help one another reconnect with Him.

Bhoga, Books and Prasadam Along the Route

Throughout the procession, countless devotees stood on both sides of the road to receive the Lord’s darshan. At various locations, bhoga was lovingly offered, arati was performed, and Jagannath prasadam was distributed to the public.

Devotees also enthusiastically distributed Bhagavad-gita As It Is, Krishna Book, and Back to Godhead magazines, encouraging people to take home transcendental knowledge. Many happily accepted these spiritual gifts, taking the first step on their journey in Krishna consciousness.

Several devotees had also arranged refreshment stalls along the route, serving drinking water, juice, and light refreshments to thousands of pilgrims who had been walking for hours.

Devotion Beyond All Obstacles

Many devotees had travelled from distant parts of Kolkata by bus, metro, and local trains. Some had even taken a week’s leave from work and travelled from different parts of India solely to participate in the complete Rath Yatra festival.

Although the weather presented many challenges and even washed away the beautiful rangolis traditionally prepared along the route, nothing could diminish the devotees’ enthusiasm. Their love for Lord Jagannath transformed every obstacle into another opportunity for devotional service.

The 55th Kolkata Rath Yatra of 2026 once again demonstrated that when Lord Jagannath comes out to bless the world, no obstacle—not even torrential rain—can stop His devotees from dancing, chanting, serving, and pulling His sacred chariot. It was a day filled with devotion, unity, and transcendental joy that will remain forever etched in the hearts of all who participated.

Uddhava Gita on Learning from Pain: How the Mind Amplifies Suffering

Learning from pain is an important spiritual skill which we should develop. If we do not do so then pain will consume us. But if we learn from it then we can grow in our life.

Let us try to understand how we can learn from pain.

It is the nature of the mind to amplify things. Sometimes the pain may not be that much but mind makes it look bigger. We may come cross situations, where we know we are overreacting but we don’t stop because mind do not allow us to stop.

For example, someone speaks something hurtful to us, and we speak more hurtful words to that person. 

The fuel of amplification – why did it happen?

Mind creates story around pain and also around pleasure.

SAD: Modern Psychological Problem

Today the main psychological problem is that people are sad. Let us understand it using the acronym SAD.

• S: Stress
• A: Anxiety
• D: Depression

These are not much discussed in the scriptures.

Root Cause of all Problems as per scriptures

Instead, the scriptures talk about the three vices – lust, anger and greed.  This is mentioned in Bhagavad Gita.

• Kama (lust / excessive material desire)
• Krodha (anger)
• Lobha (greed)

To the outside world, these vices do not seem to be a matter of concern. For e.g. a psychologist may not think lust or greed is a problem. For them, inability to fulfil lust is a problem.

In scriptures focus is not on “how mind troubles us” but “why mind troubles us.”

Scriptures teach us that if we are afflicted by lust, anger and greed then it causes stress, anxiety and depression. For example, when one is greedy, he is in anxiety. Dhritrashtra was in constant anxiety because he had greed for the kingdom and wanted his son to be the king.

The more material desires we have the more disturbed we are.

Vices are like the root of tree and stress, anxiety, depression are fruits of the tree.

Vices are the main cause of suffering.

When we address the vices then mind gets purified.

Outside people try to address anxiety by focussing on pacification of the mind and not purification of the mind.

An alcoholic wants to drink alcohol, so gets into anxiety. One solution is to give him alcohol, but it will not solve the problem. His disease will not go away and he will continue to remain in anxiety. But if a person gives up alcohol, then his anxiety is gone forever.

Mind exaggerates Pain and Pleasure

As mind exaggerates pleasure, it exaggerates pain too.

In the physical world things go wrong. For example, sometimes it is too hot and sometimes it is too cold. Amplification of pain happens because mind thinks “The world should be like this” but actually “the world is not the way I want it to be.”

There is always a gap between “How I think things should be” vs “How things actually are”

So, the pain is distance between “Mind’s should” and “World’s is”.

For e.g. In a program, I may want two serving of sweets, but only one serving is given to all.

Distance between “Mind’s should” and “World is” can be understood by the acronym – ERA.

E: Expectation (Desire to enjoy in the Future)

Things should be like this. In scriptures, the example is of Pingala. She thinks I am attractive, so people should come to me. But when are expectations are not met then she suffers. Frustration of expectation gives mind pain.  Pingala thought – This should happen.”  She was thinking of enjoying in the future.

R: Resentment (of the past)

This should not have happened. This was the story of Avanti Brahman. He lost everything in short span of time. Mind keeps dwelling how it could have happened and why it should not have happened.

A: Attachment: It is more for the present.

This should always be with me. Example is of Pururva. He was thinking Urvasi should be always with me. I am a king; it should be an honour for her to be with me. Also, I have done so much for her.

Mind does not react for everything. Based on our ERA, it reacts.

Attachment leads to expectation and resentment too.

Scriptures describe this as:

• Soka (lamentation – past): Example: I have lost something.
• Moha (illusion – present): Example: I will enjoy if I ger this.
• Bhaya (fear – future). Example: Something wrong may happen with me.

Today words like lamentation are considered old fashioned. Instead, words like grieving or resentment are used. Most of the time resentment is not about getting, but the impact of not getting.

Similarly, hankering is not used, but craving, longing, are being used, 

Scriptures do talk about mental challenges, but focus is to understand the root cause.

For Pingala, nothing happens externally but big things happen internally.

Context Specific Teachings in Scriptures

When scriptures focus on one teaching, it focusses on one teaching only.

So, in Uddhava Gita, focus is how to practice bhakti when guru is not there.

This is why the name of the guru for Pingala, Avanti Brahmana, Pururva is not mentioned. Teachings are always context specific.

When Srila Prabhupada sent devotees to iron country i.e. Soviet Union in 1970s then there was no guarantee that they will come back.  Prabhupada told them pray to Krishna and he will give intelligence  – dadami budhi..

Uddhava is going to be alone when Krishna departs from this world, so it is being explained by Krishna that realization may come anywhere and at any time.

Many times, sudden moment of illumination comes. It is called epiphany.

Learning from life: If we are curious, then world will teach.

Learning from pain: If we do not allow pain to consume, then realization will come.

Lesson from pain

Pain may lead to detachment but one has to function in this world. Learning from pain does not mean to suppress suffering but to develop wisdom and understand the reality of this world.

Life is dynamic. So, every moment, we have to make decisions. Something, we have to let go and something we have to hold on. Sometimes we do it consciously and sometimes unconsciously.

We are constantly hold something and leave something.

During Srila Bhakti Siddhanta Saraswati Thakura’s time, Gaudiya Math had developed good relationships with British government. So, when Srila Bhakti Siddhanta Saraswati Thakura’s disciples went to Britain they got invitation from top government officers to speak in august forums. But nothing much happened in terms of preaching.

When Srila Prabhupada went to America, then he found that people in higher social circles are interested in his talk but are not ready to commit themselves to spiritual life. So, Prabhupada changed his strategy and began preaching to those who were ready to commit to devotional life. These were mostly hippies and at that time were not much established in the society but they were willing to become dedicated devotees.

Two Approaches to Spirituality

• Shock Absorber
  • People want comfort and relief from anxiety.
  • After whole day work, they come for Shayan Aarti to get relief from all the stress.
  • These people won’t take services as they won’t to take anxiety.
  • People in these categories are – ārtaḥ (the distressed) and artha–arthī (one who desires material gain). Bhagavad Gita 7.16

• Goal Transformer
  • Spirituality as transformation of life.
  • Krishna as the ultimate goal

Spiritual Outreach – Top Down and Bottom Up

Outreach can happen two ways -top down and bottom up.

Top down: We preach to some influential person and because of which many people get influenced. For example, if the head of the state becomes devotees, he will use resources to propagate Krishna Consciousness.

Bottom up: Srila Prabhupada used this approach in USA.  He preached to hippies.

Should devotees not have expectations? Off course, they should have. But focus should be on purpose and not on path. If one path does not work, then use another path to achieve the purpose. Srila Prabhupada used this approach.

While preaching in India Srila Prabhupada used a different strategy. He started making life members and building big temples. Prabhupada’s purpose was to serve Krishna, and he kept on adjusting the path to achieve the purpose.

What to hold and what to let go, we have to keep on deciding.

Mind stories get aggravated when we hold on something.

Dynamic Life: Holding and Letting Go

Life constantly demands decisions:

• What to hold on to
• What to let go of

This is guided by:

• Anukūla (favorable → hold on)
• Pratikūla (unfavorable → let go)

Addressing Emotional Need helps in Bhakti

One pain we often neglect is emotional pain. We have emotional needs which we need to address. This is why it is important to have meaningful relationships with our family members and devotees.

Paramārthika vs Vyavahārika

• Paramārthika: Spiritual reality (Understanding that we belong to Krishna)
• Vyavahārika: Practical/operational reality (functioning daily in life)

We understand that spirituality cannot heal physical pain. As devotees, we understand difference between soul and body but we do not much understand difference between soul and mind.

We also need to know that there is difference between Spiritual strength and Emotional strength.

All bhakti activity will give spiritual strength, but bhakti activity may necessarily not give emotional strength. We have to find out what I need for emotional strength.

For some chanting gives emotional strength.

But some needs emotional strength to chant.

So, we need to nurture emotional strength. We should talk to devotees, try to unburden ourselves. We should feel cared for.  In any relationship appreciation is important. Appreciation is need of human heart.

When we get appreciation for what we do, we feel valued and care for. But we should be careful that we are not getting attached to appreciation for whatever we do.

Mind constructs stories and amplifies it. Mind amplifies both pleasure and pain.

Today people are always in

S: Stress

A: Anxiety

D: Depression

So, all are SAD.

Root cause of all suffering:

• Kama (lust)
• Krodha (anger)
• Lobha (greed)

Cause of Pain

Distance between “mind’s should” and “world is” is the cause of pain.

Greater Distance, greater pain. Understanding it by the acronym – ERA.

E: Expectation. Eg. Pingala

R: Resentment. Eg. Avanti Brahman

A: Attachment. Eg Pururva

Life should be Dynamic

Hold on to Purpose: eg Prabhuada did not give the purpose of spreading Krishna Consciousness

Let go path: Prabhupada changed the path to achieve the purpose.

Handling Pain

Just learning from pain is not important, we should also know how to handle pain. Pain can be tolerated if it is small. If pain is big then it needs to be addressed.

The Uddhava Gita teaches the importance of learning from pain. We see how Pingala, Avanti Brahman and Pururva learned from pain and transformed their lives.   So, we should never succumb to pain, but we should transcend all pain by taking shelter of the Supreme Lord Krishna who relieves pain of all who take his shelter.

Note: Above article is based on the lecture given by HG Chaitanya Charan Prabhu at Iskcon Newtown Kolkata on 19th June 2026)

Read Series of articles on Uddhava Gita

• Overview of Uddhava Gita
• Uddhava Gita: Learning from Life Through the 24 Gurus

Krishna’s Love: Attachment vs Affection in Srimad Bhagavatam 11.20.8

Insights from Srimad Bhagavatam 11.20.8, Dhruva Maharaja’s Life, and the Journey from Artha to Paramartha

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It is important to understand love of this world and Krishna’s love. Love what we get in this world may be real but it cannot fully satsify us, only Krishna’s love can completely satisfy us. This is beautifully expalined in Srimad Bhagavatam.

A central theme in Śrīmad-Bhāgavatam 11.20.8 is that a devotee should be “na nirviṇṇo nāti-saktaḥ”—neither too detached nor too attached. This verse appears in the section where Krishna explains how bhakti is superior to mere jñāna and vairāgya.

“If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither disgusted with nor very much attached to material life, should achieve perfection through the path of loving devotion to Me.” Śrīmad-Bhāgavatam 11.20.8

Everything attractive in this world ultimately comes from Krishna. Whatever beauty, strength, intelligence, fame, wealth, or opulence we see is a reflection of Krishna’s opulence. Krishna says in Bhagavad Gita 10.41: “Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.”

We may call these attractions artha. They are like drops of water, while Krishna is the ocean. All drops come from the ocean, but not all drops take us back to the ocean. In this world we are attracted to many things, but we need to ask: Is this drop taking me toward Krishna or away from Krishna? If it takes me toward Krishna, it is anukūla (favourable). If it takes me away from Krishna, it is pratikūla (unfavourable).

Unless we become pure, we may not immediately become attracted to Krishna directly. In bhakti, different people are attracted by different aspects. Some are attracted to kirtan, some to philosophical presentations, some to deity worship, and almost everyone is attracted to prasadam. The ocean may seem far away, but the drops are close to us. Therefore, we should learn how to use the drops to reach the ocean.

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Devotion: The Education and Elevation of Emotion

Many people think devotion is emotion. Those who think devotion is merely emotion often create commotion. Devotion is actually the education and elevation of emotion. At present our emotions flow in many different directions. Without education and elevation, our feelings can lead to failings.

A child may want to eat chocolates all day. If parents simply satisfy every emotional desire of the child, they will ruin the child’s health. Therefore, we should not simply be carried away by emotions. This principle applies in both material and spiritual life.

This universe can be called a “University of Adversity.” We are meant to learn from our experiences. One of the lessons we learn is how to apply the principle of not being too attached and not being too adverse, as taught in Śrīmad-Bhāgavatam 11.20.8.

Krishna does not ask us to become emotionless. Rather, He teaches us how to refine our emotions and direct them toward Him. Bhakti is not the rejection of emotion; it is the purification of emotion.

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Dhruva Maharaja and the Power of a Drop of Love

The story of Dhruva Maharaja illustrates this principle beautifully.

In my own childhood, I contracted polio. Once a relative sympathetically remarked how unfortunate it was. My mother replied, “Whatever he lacks physically, God will provide intellectually.” Her love and care shaped my life. She never considered me a burden.

Later, when I came to Krishna consciousness and heard statements that all love in this world is maya, I found it difficult to relate to them. Had I not received a deeper understanding, my spiritual journey could have become difficult.

I received that understanding through Dhruva’s story. While reading Dhruva’s pastime, one statement by his mother struck me deeply. She told him that Lord Vishnu could offer him more love than many mothers combined.

At that moment I realized that Dhruva’s mother’s love was not false. It was real. But it was a drop, whereas Vishnu’s love is an ocean.

In this world, we are so hungry for love that even a drop can transform a person’s life. For example, if someone is contemplating suicide, a few kind words may be enough to save that person’s life. Such love is not false.

If Dhruva had not loved and trusted his mother, he would never have accepted her instruction to go to the forest in search of Vishnu. Although his father neglected him, his mother’s love was genuine. It was a drop that led him toward the ocean.

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Only Krishna’s Love Is Complete

Love has two aspects: taking care and letting go. We should do whatever we can to care for others. At the same time, we should not think that we are the ocean. Whether we are receiving love or giving love, we should understand that we are all drops connected to the ocean of Krishna’s love.

When we become too attached, we mistake the drop for the ocean. That is why Krishna advises us to avoid both extremes: na nirviṇṇo nāti-saktaḥ.

The love found in this world is not false, but it cannot completely satisfy the heart. Sometimes, especially when we are new to bhakti, we develop unrealistic expectations and swing to extremes.

For example, some devotees quote Citraketu Maharaja’s pastime and conclude that one should not be attached to parents because the soul has had many fathers and mothers in many lifetimes. However, we should remember the context. The soul spoke those words after leaving the body and being temporarily brought back by Narada Muni.

Contrast this with Krishna’s own behavior. After killing Kamsa, Krishna met Vasudeva and Devaki and told them that because of Him they had suffered greatly, and He desired to serve them. Clearly, Krishna did not teach neglect of relationships.

The point is that we must move from artha to paramārtha. If a drop points us toward the ocean, we value it. If it takes us away from the ocean, we let it go.

Even when Dhruva Maharaja was returning to Godhead, he remembered his mother. Thus, neither extreme is correct. To see only the ocean and reject every drop is an error. To see only the drop and forget the ocean is also an error.

We should not be attached, but we should have affection.

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Attachment, Affection, and the Complexity of Relationships

We need to understand that attachment and affection are not the same. Attachment binds and blinds. Dhritarashtra’s attachment to Duryodhana prevented him from doing what was right. He could not say no to his son even when he knew that Duryodhana was acting wrongly.

Many people think education means making complicated things simple. That is certainly one aspect of education. However, education also means revealing complexity in what appears simple. Human relationships are one such area.

Abandonment of responsibility is not spirituality. Krishna teaches in the Bhagavad Gita that not all renunciation is true renunciation.

The opposite of attachment is not necessarily detachment.

In the mode of passion, attachment often turns into aversion. Aversion is a strong negative reaction. Even though we dislike someone or something, our mind remains absorbed in it.

In the mode of ignorance, attachment often turns into apathy. Apathy is emotional numbness. It is extremely dangerous because it destroys concern, responsibility, and compassion.

Apathy is not detachment. Apathy often arises from frustration, whereas detachment arises from spiritual understanding.

Frustration is like starving. The desire to eat is there, but the ability is absent.

Renunciation is like fasting. The ability to eat is present, but the desire is willingly restrained for a higher purpose.

Therefore, frustration should never be mistaken for renunciation.

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Commitment with Detachment

The sattvic alternative is commitment with detachment.

Commitment means understanding that we are souls playing particular roles in Krishna’s arrangement. If we are playing a role, we should play it responsibly. A parent should act as a responsible parent. A teacher should act as a responsible teacher. A leader should act as a responsible leader.

At the same time, commitment does not mean clinging. A parent cares for a five-year-old differently than for a twenty-five-year-old. Wisdom lies in knowing when to step in and when to step back.

Vidura demonstrated this principle perfectly. He sincerely tried to guide Dhritarashtra. When Dhritarashtra repeatedly rejected his guidance, Vidura stepped away from that role. He remained committed to doing his duty but detached from controlling the outcome.

Thus, commitment means doing our part, while detachment means not becoming obsessed with the results.

The same principle applies in spiritual life. We should be grateful to everyone who has helped us move closer to Krishna. However, if a particular association is no longer helping us advance spiritually, we must thoughtfully evaluate that association.

What to hold and what to let go is a decision each of us must make. No one can make that decision for us. We cannot outsource our responsibility. Spiritual training is meant to help us become responsible decision-makers.

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Protective Love Versus Possessive Love

His Holiness Radhanath Swami Maharaja often says that even if we cannot get along with someone, we should at least avoid spoiling the relationship.

This brings us to another important distinction: protective versus possessive love.

Protective love focuses on a person’s well-being. Through association, encouragement, inspiration, education, and guidance, we try to help that person move closer to Krishna.

Possessive love focuses on control. It makes us feel threatened by others. It often expresses itself through guilt-inducing statements such as, “I have done so much for you.”

Protective love helps others reach the ocean.

Possessive love wants to keep them attached to the drop.

We should never think that we are the only drop capable of taking someone to the ocean.

Similarly, there is a difference between gratitude and indebtedness.

Gratitude is positive and natural. It arises from appreciation.

Indebtedness feels burdensome. Duryodhana exploited Karna’s sense of indebtedness and used it to bind him.

Therefore, we should be grateful to every drop that has helped us move toward Krishna, but we should not become trapped by unhealthy indebtedness.

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Becoming a Drop That Leads Others to Krishna

Ultimately, the goal of life is neither to reject all drops nor to mistake any drop for the ocean.

The goal is to appreciate every drop that directs us toward Krishna and to become such a drop for others.

We move from artha to paramārtha, from temporary attractions to the supreme purpose of life. We learn that love is not maya. Love is real. But the love we experience in this world is a drop, whereas Krishna’s love is the ocean.

Devotion is not merely emotion; it is the education and elevation of emotion.

Attachment can degrade into aversion or apathy. The higher alternative is commitment with detachment.

We should be protective, not possessive; grateful, not burdened by indebtedness.

Inspiration can come from many people, but our role models should be chosen carefully. The scriptures contain extraordinary examples, and while drawing inspiration from them, we should seek proper guidance in applying those teachings to our own lives.

In this way, we learn to love Krishna—the ocean from whom all drops arise and to whom all drops ultimately belong.

Note: Above article is based on Srimad Bhagavatam Class given by HG Chaitanya Charan Prabhu at Iskcon Newtown Kolkata on 21st June 2026.

Read Series of articles on Uddhava Gita:

• Overview of Uddhava Gita
• Uddhava Gita: Learning from Life Through the 24 Gurus
  
  

Uddhava Gita: Learning from Life Through the 24 Gurus

One of the central themes of the Uddhava Gita is that we learn from life itself. We learn from our experiences, from pain, from love, from success, and from failure. Ultimately, all learning culminates in one lesson: where and how to direct our love.

As Krishna decided to conclude His earthly pastimes, Uddhava wanted to go with Him. But Krishna wanted Uddhava to remain in this world and guide others. Krishna instructed him and prepared him to continue his spiritual journey and be a teacher to others.

This verse, Srimad Bhagavatam 11.7.20, is the starting point from where the description of 24 gurus starts in Uddhava Gita. 

“An intelligent person, expert in perceiving the world around him and in applying sound logic, can achieve real benefit through his own intelligence. Thus sometimes one acts as one’s own instructing spiritual master.” Srimad Bhagavatam 11.7.20

It teaches us that one can become one’s own teacher when guru is not there. The teachings of 24 gurus in Uddhava Gita shows how one learns from one’s observation.

We can understand this subject through three dimensions:

• Principle
• Process
• Purpose

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Krishna Teaches Through the Word and the World

We say, “Krishnam Vande Jagadgurum.”

One meaning of Jagat-Guru is that Krishna is the guru of everyone in the universe. Another meaning is that Krishna teaches through the jagat itself—the world around us.

The universe is a university in which Krishna teaches us.

He teaches us through:

• Scriptures – Word.
• Nature – World.

Scripture is the Word. Nature is the World.

God does not communicate wisdom only through sacred texts. The same Lord also teaches through the experiences He arranges within this world. After all, the world itself functions under His supervision:

mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram
(Bhagavad-gita 9.10)

Material nature acts under Krishna’s direction.

Yet there is an important challenge.

The world can be seen either as Krishna’s world or as Maya’s world.

If we simply look at the world through material consciousness, we will primarily see objects for sense enjoyment. The world then becomes a source of distraction. To perceive Krishna’s presence within the world requires spiritual training.

This is where the guru becomes indispensable.

The guru-disciple relationship is eternal because the guru teaches us how to see.

The spiritual master does not merely provide information. He provides vision.

Therefore Narottama Dasa Thakura prays:

cakṣu-dāna dila yei, janme janme prabhu sei

“He who has given me spiritual vision is my master life after life.”

Through the guru we learn scripture. Through scripture we learn how to interpret the world.

Without this foundation, our observations may simply reinforce illusion.

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Proper Dependence on Guru

The necessity of guru does not mean unhealthy dependence.

Dependence on guru should not be primarily physical, financial, or emotional.

Physical dependence means unnecessarily burdening the guru instead of helping carry forward his mission.

Emotional dependence occurs when a disciple’s spiritual stability becomes dependent on receiving a particular amount of personal attention, recognition, or affirmation.

One senior devotee recalled receiving a message from a disciple who felt neglected because he had not received enough attention from his spiritual authority and therefore wanted to leave spiritual life. Such situations demonstrate how emotional dependence can sometimes masquerade as spiritual dependence.

As spiritual practitioners mature, they should become spiritually dependent rather than emotionally needy.

Spiritual dependence means drawing strength from the guru’s teachings, example, and connection to Krishna.

We serve the spiritual master through:

• His life
• His teachings (vani)
• His legacy

Guru’s life teaches us how to practice devotional service. His teachings guide our understanding. His legacy provides practical systems through which people can remember Krishna.

Srila Prabhupada emphasized that a genuine spiritual master should provide practical means by which people can remember Krishna and advance spiritually.

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Developing Independent Thoughtfulness

One of Srila Prabhupada’s most important instructions was that devotees should become “independently thoughtful.”

A disciple should not outsource all decision-making to the spiritual master.

The guru provides principles, values, and vision, but the disciple must learn how to apply them.

Krishna Himself demonstrated this approach with Arjuna.

Throughout the Bhagavad-gita, Krishna educates Arjuna, answers his questions, removes his confusion, and reveals profound spiritual truths. Yet at the conclusion He does not force Arjuna. Instead He says:

vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru – Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do. Bhagavad-gita 18.63

Krishna wanted Arjuna to think.

A significant example appears after the war when Aśvatthāmā was captured. Krishna was physically present, yet He did not simply dictate every detail of what Arjuna should do. Arjuna had to weigh competing principles and make a thoughtful decision. Krishna ultimately approved Arjuna’s judgment.

The purpose of spiritual education is not merely to provide answers. It is to develop mature spiritual intelligence.

Similarly, after Krishna departed from this world, Arjuna continued making decisions based on the wisdom Krishna had imparted. Krishna had prepared him to face life independently.

The goal of the guru-disciple relationship is therefore not chronic dependency but spiritual maturity.

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Avoiding Blind Following and Cult Mentality

There is a significant difference between surrender and thoughtlessness.

Independent thinking must always function within the framework of guru, sadhu, and śāstra.

Blind following can become dangerous.

A genuine spiritual tradition encourages thoughtful understanding, not mechanical conformity.

Researchers who study radicalization have observed that many people become attracted to extremist movements because such groups simplify life. Complex moral questions are replaced with simple instructions: “Do not think. Simply obey.”

This pattern was evident in the growth of organizations such as ISIS. Some recruits, including educated individuals from developed countries, were attracted not merely by ideology but by the promise of certainty and simplicity. By surrendering their capacity for independent judgment, many became victims of manipulation and tragedy.

The lesson applies far beyond political extremism.

Whenever people stop thinking and simply surrender their intelligence to another person or institution, they become vulnerable to being misled.

For this reason, spiritual life should strengthen intelligence, not weaken it.

Srila Prabhupada strongly opposed any tendency toward blind following. He wanted devotees to understand philosophy deeply and apply it intelligently.

Unthinking people are easier to control, but thoughtful people are better equipped to serve Krishna responsibly.

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Understanding the Letter and Spirit

As devotees mature, they learn to understand both the letter and the spirit of instructions.

We may broadly think of three levels:

Level	Understanding
Kanistha	Follows neither the letter nor the spirit
Madhyama	Follows the letter but misses the spirit
Uttama	Understands and follows both the letter and the spirit

The highest level is not merely following instructions mechanically but understanding the purpose behind them.

This is why spiritual traditions remain dynamic and relevant across generations.

For example, Sri Chaitanya Mahaprabhu avoided meeting kings because of the social circumstances of His time. Srila Prabhupada, however, actively met political leaders, scholars, and influential people because different circumstances required different applications of the same spiritual principles.

Similarly, Srila Prabhupada strongly criticized certain aspects of modern education, yet he also encouraged engagement with educated people and intellectual communities.

The principle remained the same. The application varied according to circumstance.

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The 24 Gurus in Uddhava Gita: Learning from Nature

Krishna then explains how learning from life works.

The Avadhuta Brahmana describes twenty-four gurus.

Interestingly, none of these 24 gurus formally preach in Uddhava Gita,

They are simply elements of nature and ordinary features of life.

The earth, air, sky, water, mountain, python, moth, honeybee, and many others become teachers.

The Avadhuta learns through observation.

The mountain teaches steadiness and service.

The earth teaches tolerance.

The sky teaches detachment.

Learning is not restricted to formal classrooms.

Life itself becomes a classroom.

Pratyakṣa — Direct Observation

Knowledge obtained through our senses.

Anumana — Inference and Reasoning

Knowledge obtained through analysis and logical conclusions.

Śabda — Revealed Knowledge

Knowledge received from scripture and spiritual authorities.

Pratyakṣa and anumāna are valuable but incomplete.

Our senses are limited.

We do not always perceive reality accurately.

Inference can lead to correct conclusions, but it can also become speculation.

Therefore observation and reasoning require guidance.

That guidance comes from śabda.

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How Realization Develops Through Expereince

Śabda provides the framework through which we interpret experience.

Whatever we learn through observation and reasoning should harmonize with scriptural wisdom.

When this happens, realization develops.

Realization means that truths heard from scripture become confirmed through personal experience.

For example, scripture teaches that material wealth cannot guarantee happiness.

Initially we may accept this on faith.

Later we may observe wealthy people suffering from anxiety, loneliness, or dissatisfaction.

Our experience then confirms what scripture already taught.

This is realization.

Pratyakṣa and anumāna have now become aligned with śabda.

The same world that once distracted us from Krishna now reminds us of Krishna.

Srila Prabhupada demonstrated such vision. When he arrived in America, many people saw unprecedented prosperity. Yet Prabhupada also saw widespread anxiety, dissatisfaction, and spiritual emptiness. He famously described modern industrial civilization as ugra-sthāna—a place of intense materialistic activity.

Prabhupada was not seeing merely with material eyes. He was seeing through the lens of scripture.

The 24 gurus in Uddhava Gita teach us how to cultivate this kind of vision.

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Learning from the World to Serve Krishna

The purpose of learning from the world is not merely intellectual enrichment.

The purpose is to deepen our relationship with Krishna and improve our service to Him.

If śabda is absent, observation and reasoning can easily become servants of Maya.

When guided by scripture, they become servants of Krishna.

This principle is especially important in preaching and outreach.

The world is constantly changing.

Technology changes.

Communication changes.

Social realities change.

Methods of outreach may therefore need to evolve.

During the pandemic, for example, devotees rapidly adopted online platforms such as Zoom to continue sharing Krishna consciousness.

The principles remained unchanged.

The methods adapted.

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Relevance and Potency in spiritual outreach

Srila Prabhupada explains that effective preaching requires realization.

To communicate effectively, we must understand people.

One useful framework is NICE:

• Needs
• Interests
• Concerns
• Expectations

We understand these through observation and inference.

This gives relevance.

Scripture provides potency.

If we only understand people but neglect scripture, our message loses spiritual power.

If we know scripture but fail to understand people, our message may become difficult for others to relate to.

Successful outreach combines both.

Relevance comes from understanding the audience.

Potency comes from understanding scripture.

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Conclusion – Life becomes a Teacher

The theme of this section of the Uddhava Gita is simple yet profound: learn from life. Through the 24 gurus in Uddhava Gita, Krishna teaches how every experience can help us grow in our spiritual life.

Krishna teaches through both the Word and the World.

The guru teaches us how to understand the Word.

The Word teaches us how to interpret the World.

Through observation (pratyakṣa) and inference (anumāna), guided by revealed knowledge (śabda), we gradually develop realization.

The purpose is not merely to become knowledgeable.

The purpose is to see Krishna everywhere, learn from every experience, and use everything in His service.

In this way, life itself becomes a teacher, the world becomes a classroom, and every experience becomes an opportunity to move closer to Krishna.

(Above article is based on the lecture given by HG Chaitanya Charan Prabhu at Iskcon Newtown Kolkata on 17th June 2026)

Read Series of articles on Uddhava Gita:

1. Overview of Uddhava Gita

Aila Gita: Lessons on Responsibility and Self-Control

In 11^th Canto of Srimad Bhagavatam, the last story which Krishna says to Uddhava is Aila Gita. Krishna through different perspectives and pastime, gives knowledge to Uddhava.

Krishna is giving knowledge to Uddhava so that he becomes detached from the world.

In 9^th canto, it is mentioned that how Puruva was a great king, but when he saw Urvasi, he got attracted to her. But later Urvasi left him.

Pururva laments and then does yajna to get her. He is able to get her too but again Urvasi leaves.

When Urvasi leaves Pururva then Pururva goes through different stages of transformation. This is discussed in the chapter Aila Gita of Bhagavatam.

First Stage

Puruva is angry with her. He thinks, “I have given her so many things, I gave her love but still she left.”  

Second Stage

He thinks I wasted my time with her. When someone leaves a person, then the person thinks before she left me I should have left her.

Third Stage

He thinks about his own “responsibility.” He thinks, “What is her fault? It was I who thought a rope to be a snake. I could not understand who I was and I could not control my mind.”  

Fourth Stage

He becomes detached, he leaves kingdom and wanders.

Finally, devotion for the Lord comes.

Fifth Stage

From Aila Gita, we understand the importance of taking responsbilty in one’s life.

Let us will discuss taking responsibility in one’s life with the abbreviation – APT: A (Analyze) P(Protect) T(Transcend)

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Analyze(A) The Cause

In Aila Gita, we see how Puruva, critically analyses the cause of his suffering.

A person gets angry and may blame others for that. May be the other person might have said something, but we are responsible for our action.

Let us see how responsible circumstances are and how responsible we are.

If someone does something wrong then we have to analyze why this happened. There is soul, which is now covered by mind, and mind gets influenced by circumstances (i.e. with the world around us). Mind has different conditionings. Soul has intention.

There are 3 reasons why people do something.

Circumstances

For e.g. a person may drink alcohol at a party and say that his friends forced him to drink. But his friends did not open his mouth and poured liquor in it. Circumstances can be one cause for behaving in a particular way, then there is conditioning.

Conditioning

Conditioning means one has certain samskara based on which one does things. Samskara ca be positive or negative. Someone may have bad experiences in his childhood which may create bad impression in his mind. So, we can say samskara is “some scar.”  Based on samskara, one does certain things. Then there is intention.

Intention

One chooses to do certain things. For eg. no one called a person to drink but he chooses to drink alcohol. There was one rich person who was addicted to alcohol. His family members asked the neighborhood shops to not give him alcohol. So, he would fill the petrol tank of his vehicle with alcohol and drink it using a straw. This is intentional.

These are three contributors – circumstances, conditioning and intention (choice).

Understanding circumstances, conditioning and intention (choice) through example

We see examples of Ravana and Ajamila. Both are afflicted by lust, but there situations are different. Ajamila had gone for service and got distracted when he saw a prostitute and a man. His cause for distraction was circumstances.  Ajamila’s situation starts with circumstances.

For Ravana, circumstances did not come to him, he created the circumstance. He thought when Sita will be alone, he would force her to come with me. His action was intentional. When we intend to do something, we create circumstances.

For eg, when we open app, something obscene pops up, then that is circumstantial but when we go and open a particular site with obscene content then that is intentional. In Australia, social media is banned for teenagers. But teenagers are using VPN to bypass the ban.

If someone wants to correct oneself then one has to see what factors are contributing more.

Ajamila – first sight – 100% circumstantial. He came back from that place, but mind did not come back. He kept thinking about it.

When he went first time to the lady, we can say 80%-90% circumstantial. We can this is conditioning, so he did something.

For Ajamila, one thing was “To be with her” and second was “She be with me.” Now, for “She be with me”, he had to give up his wife, parents, job. He was a brahmana but when he started living with the prostitute then no one invited him for yajna or for other sacred sacrifices. When he decides that “she be with me” then this was not conditioning but this was intentional.

For eg. A fort has walls around. Enemies may attack it from outside and walls may break down. These are circumstances. Sometimes there can be attack on the fort from inside too, this is conditioning.  But if someone is breaking the wall from inside to bring it down then this is intentional.

While fighting against anarthas, sometimes we may fail. This is sign of weakness.

For Ravana it was not weakness, but it was his wickedness. Ravana was not fighting against the anarthas, but he was fighting for it. This is the characteristic of a demon. A demon does not fight against anarthas like lust but fights for it to get it.

So, first we have to analyse why we are behaving in a particular way.

Till the time we blame circumstances, we cannot grow.

In Aila Gita, we see Pururva after analysing his situation stops blaming circumstances.

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Protect(P)

For protecting anything, we need boundaries.

From Aila Gita, we learn the importance of boundaries, if we do not have it then we are bound to suffer like Pururva.

Boundaries are two types – Internal & External

One Bollywood actor who is taking interest in devotional life was angry with Iskcon when he heard one prominent Iskcon speaker blaming Bollywood for rise in rape cases in India. He said movies do not glorify rapes. People are indulging in it because they are animals.

Suppose that in shop nice things are displayed, it does not mean that one goes and steal things from there and blame shop for that.

External boundaries are two – Law & Culture

Law

Law will punish you if you are wrong. For e.g. drink and drive is a big crime.

Culture

It is based on the environment where we live. Using abusive words in public, smoking are part of the culture where we grew up.

Internal boundaries are two – Intelligence & Conscience

Intelligence

It tells us that this action will result in bad outcomes, will create problem. For e.g. someone with diabetes will use his intelligence and will not indulge in sweets. Even Ravana had that much intelligence that I should not force myself upon Site because he had been cursed.

No one can say that I cannot control my conditioning. For e.g. someone is saying that I can’t give up meat but if doctor says that if you do not give up you will die then that person will give it up.

Conscience

Not just this will lead to bad, but this is bad. For e.g. if a new person comes to temple and we behave badly with him. But later come to know that he is a senior disciple of a prominent guru then we will immediately go a seek forgiveness from him fearing that our action will be reported by him to his guru. But if a young devotee comes to temple and I do not behave badly with him thinking that he is a guest to the temple then this is conscience.

Even if there is no boundary then some boundary is required.

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Transcend(T)

It is going beyond conditioning. Best example is Haridas Thakura. Even though the prostitute came, he was not at all affected by it.

Aila Gita too teaches about transcedence. When one achieves it one becomes satisfied and free from all material attachments and entanglements.

“Thus losing his desire to be on the same planet as Urvaśī, Mahārāja Purūravā began to wander the earth free of all material association and completely satisfied within the self.” Srimad Bhagavatam 11.26.35


By bhakti we can transcend the conditioning. But it will take time. So we have to also focus on boundaries. Whatever boundaries work, we should go for it.

Law: If law is favorable then this is good, but law is not in our control.

Culture: this is also partly in our control not completely.  We cannot change the culture, but we can choose the culture. Choose which culture you want to belong to. If we are with devotees, then we get a devotional culture. By culture, controlling our conditioning is easy. For e.g. in temple people come wearing decent dress, not to agitate others.

Intelligence: This is mostly in our control.  With our intelligence, we can understand if we do this then this will happen. So, hearing lectures and reading scriptures are very important to develop intelligence. Whatever anarthas is troubling us, we should hear those lectures which will help us to deal with those anarthas.

Conscience: This is best. But it is gradual and happens through purification. If we develop proper conscience then we do not do certain things because we know this will displease Krishna. And our life’s purpose is to please Krishna and not displease him – anukulyasya sankalpah, pratikulyasya varjanam.

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Key takeaways

Self-control: For self-control, we cannot blame circumstances and also, we cannot rely completely on will power. If we just blame circumstances and think that we can control everything by will power then this is not possible.

For self-control, first we have to through intelligence and then to transcendence.

With intelligence we protect ourselves from circumstances and strengthen our will power.

Till the time we do not have love for Krishna, then till the time with buddhi, intelligence, we should do bhakti.

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Summary

• Context: Aila Gita. It teaches us that instead of blaming circumstances for our suffering, we should take responsibility for our actions, become detached from things which causes sufferings and ultiamtely develop devotion for the Lord.

• We see Pururva is 1st blaming, 2nd he takes responsibility, 3rd he develops detachment and fianlly develops devotion.

• Taking responsibility

Analyse – Circumstances, Conditioning, Intention (choice). Intention – Ravana’s action. Ajamila’s start was based on circumstances then intentional. All three are contributors.

Protect: To protect ourselves we need boundaries.

1. External Boundary: Culture & Law

2. Internal Boundary: Intelligence & Conscience

Choose whichever boundary works is best boundary.

Safest boundary is conscience. But most controllable is intelligence.

• For Self-control – Increase intelligence

Different people have different levels or types of anarthas – Some people have more lust, less anger, less greed. Some may have less lust, more anger, less greed and so on.

• Srila Prabhupada instruction

Responsibility in our spiritual life is upon us. Srila Prabhupada says every individual has to fly his own plane.

(The above article is based on the Srimad Bhagavatam Class given by HG Chaitanya Charan Prabhu at Iskcon Kolkata on 20th June 2026)

Overview of Uddhava Gita: Krishna’s Final Instructions to Uddhava|HG Chaitanya Charan Prabhu | Iskcon Newtown Kolkata

HG Chaitanya Charan Prabhu is giving four-day seminar on Uddhava Gita at Iskcon Newtown Kolkata from 16^th June 2026 –  9^th June 2026.

On the first day prabhuji gave overview of Uddhava Gita, its significance, distinctive features and compared it with Bhagavad Gita.

Below article is based on the class given by HG Chaitanya Charan Prabhu.

Overview of Uddhava Gita

Today I will discuss an overview of the Uddhava Gita.

The Uddhava Gita appears in the Eleventh Canto of Śrīmad-Bhāgavatam, spanning Chapters 7–29. It is the longest philosophical discussion spoken by Lord Krishna in the Bhāgavatam.

The Tenth Canto is the longest canto of Śrīmad-Bhāgavatam, comprising approximately one-third of the entire text with ninety chapters. However, the most extensive philosophical discourse is found in the Eleventh Canto in the form of the Uddhava Gita.

To understand the Uddhava Gita, we can use the acronym S.E.A.T.

• S – Situation
• E – Emotion
• A – Approach
• T – Theme

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S – Situation

The Bhagavad-gita (BG) consists of approximately 700 verses, whereas the Uddhava Gita (UG) contains about 1,040 verses.

Both were spoken just before a major catastrophe.

The Bhagavad-gita was spoken on the battlefield of Kurukṣetra before the devastating fratricidal war among the Kuru dynasty. It was spoken in a public setting.

The Uddhava Gita was spoken between Dvārakā and Prabhāsa, in a more private setting. It was also spoken before a fratricidal conflict—this time among the Yadus themselves.

The Eleventh Canto begins with descriptions of ominous signs indicating the impending destruction of the Yadu dynasty. Uddhava senses that Krishna is preparing to leave this world and therefore approaches Him for guidance.

The Uddhava Gita extends from Chapters 7 to 29. In Chapter 29, the Yadus begin fighting among themselves, and in Chapter 31, Krishna concludes His earthly pastimes. Thus, the Uddhava Gita represents the Lord’s final and most comprehensive instructions before His departure.

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E – Emotion

Wisdom rarely comes easily. It is often born from pain.

If we wish to gain deeper knowledge, some form of austerity is generally required. Philosophical understanding often emerges through adversity. One way I describe this while speaking around the world is:

“The world is a university of adversity.”

Through adversity we learn what truly matters—what we should hold on to and what we should let go of.

Consider a child. Initially he is attached to toys. As he grows older, he gives up toys to spend time with friends. Later he gives up those activities to focus on studies. Growth involves consciously choosing what to release and what to embrace.

The primary emotion experienced by both Arjuna and Uddhava was pain.

Arjuna’s Pain

A question is sometimes asked: Why did Krishna speak the Bhagavad-gita to Arjuna and not to Yudhiṣṭhira?

One reason is that Arjuna was experiencing the deepest emotional crisis.

It was Arjuna who had to fight and ultimately kill Bhīṣma and Droṇa—his elders, teachers, and mentors. Bhīma had vowed to kill Duryodhana and Duḥśāsana, but he had no affection for them. Although Bhīma preferred peace and even encouraged Krishna to seek a peaceful resolution, he did not face the same emotional dilemma.

Similarly, Yudhiṣṭhira did not have to directly confront and kill those to whom he was deeply attached in the same way that Arjuna did.

Thus, Arjuna’s pain was unique.

Different Levels of Pain

There are different forms of suffering:

1. Adversity – difficulties that arise naturally.

For example, if there is a major program and the electricity suddenly fails, that is adversity.

2. Atrocity – suffering intentionally caused by others.

If someone deliberately cuts the power supply to sabotage the event, that is atrocity.

In Sanskrit terms:

• Kaṣṭa refers to adversity.
• Anyāya refers to injustice or atrocity.

Atrocity is generally more painful because another person intentionally causes the suffering.

3. Agony – suffering caused by one’s own actions, when one is forced to do something deeply painful.

This was Arjuna’s condition.

The Mahābhārata presents a realistic picture of life. Sometimes good people are not given good choices. The only options available may be a bad choice or a worse choice.

For Arjuna, Bhīṣma and Droṇa were not merely relatives. They were respected elders, teachers, and mentors. He had not simply learned archery from them; he had learned it partly to please them. Now he was expected to fight against and kill those very individuals.

Once, after I spoke on this topic in America, a disciple of Śrīla Prabhupāda shared a similar experience. He explained that a senior devotee who had been his śikṣā-guru had deviated. Because he was close to that devotee, it was extremely painful when the GBC asked him to inform others—especially the guru’s disciples—about the deviation. He understood Arjuna’s dilemma at a personal level.

Uddhava’s Pain

Uddhava’s pain was different.

In one sense it was less severe because he was not required to engage in violent action. Yet in another sense it was even greater because he faced separation from Krishna Himself.

He understood that Krishna was preparing to leave the world, and he would be left behind.

We get a glimpse of Uddhava’s anguish in the First Canto when he tells Vidura that the sun of Krishna has set.

“Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?” Srimad Bhagavatam 3.2.7

One of the deepest forms of suffering is loneliness—the feeling that no one around us can understand what we are experiencing.

I once met a devotee in Australia who had been caught up in the Russia–Ukraine conflict. He was imprisoned and later released before receiving asylum in Australia. He explained that when he was arrested, his bead bag was confiscated. As a devotee, he felt completely isolated because nobody around him understood his spiritual life. He described that loneliness as one of the most difficult experiences he had ever faced.

Similarly, Uddhava faced the prospect of continuing without Krishna’s visible presence.

In Chapter 29, Krishna instructs Uddhava to leave and go to Badarikāśrama, thereby protecting him from the impending destruction of the Yadu dynasty.

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A – Approach

The Bhagavad-gita and Uddhava Gita differ significantly in their teaching style.

In the Bhagavad-gita, principles are primarily explained.

In the Uddhava Gita, principles are both explained and illustrated through stories and examples.

Śrīmad-Bhāgavatam generally combines philosophy with narrative.

We may broadly say:

• Bhagavad-gita: almost entirely philosophical instruction.
• Śrīmad-Bhāgavatam: philosophy interwoven with stories.
• Uddhava Gita: a synthesis of philosophical teachings and illustrative narratives.

The Uddhava Gita includes famous accounts such as:

• The Avadhūta Brāhmaṇa
• The Avanti Brāhmaṇa
• King Purūravā
• Piṅgalā

These stories help demonstrate the philosophical principles being taught.

Another difference is urgency.

The Bhagavad-gita is an emergency conversation. Arjuna is standing on a battlefield and must immediately decide how to act.

The Uddhava Gita, while urgent, is less immediate. Therefore Krishna has more time to elaborate on various philosophical topics.

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T – Theme

The central themes of the Bhagavad-gita and Uddhava Gita differ in emphasis.

Bhagavad-gita: World-Transforming

The Bhagavad-gita teaches us how to act within the world while remaining connected to Krishna.

Arjuna is instructed to fight—not for personal gain, but as an act of devotion.

The Gita shows how spiritual consciousness can transform worldly engagement.

Uddhava Gita: World-Transcending

The Uddhava Gita focuses more on detachment and transcendence.

Its overall message is how to rise above worldly entanglement and deepen one’s absorption in Krishna.

This reflects the context in which it was spoken. Krishna is preparing to depart, and Uddhava is being prepared for a life of renunciation and spiritual absorption.

Context-Sensitive Teaching

An important lesson from both texts is that spiritual instruction must be appropriate to the listener’s situation.

Wrong instruction can create serious problems.

When someone is in distress, we should offer wisdom that provides comfort, guidance, and practical direction.

Similarly, Śukadeva Gosvāmī speaks to Mahārāja Parīkṣit, who has already decided to leave the world. Therefore, the Bhāgavatam strongly emphasizes world-transcending spirituality.

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Bhakti in Both Gitas

Both the Bhagavad-gita and the Uddhava Gita establish bhakti as the highest path.

However, they differ in what they present as the next best alternative.

Bhagavad-gita

1. Bhakti-yoga
2. Karma-yoga
3. Jñāna-yoga

Uddhava Gita

1. Bhakti-yoga
2. Jñāna-yoga

Because the Uddhava Gita is addressed to a highly advanced devotee who is approaching renunciation, it places greater emphasis on knowledge and detachment.

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Overview of Uddhava Gita : Summary

Significance of the Uddhava Gita

• The longest philosophical discussion in Śrīmad-Bhāgavatam.
• Krishna’s final instructions before His departure.
• One of the most comprehensive presentations of spiritual wisdom.
• Covers a wide range of philosophical and practical topics.

Bhagavad gita (BG) vs Uddhava Gita (UG) – S.E.A.T.

Situation

• BG: Spoken at Kurukṣetra before the Kurukṣetra war; public setting.
• UG: Spoken between Dvārakā and Prabhāsa before the destruction of the Yadus; private setting.

Emotion

• Arjuna’s pain was agony—he had to fight and kill his revered mentors.
• Uddhava’s pain was separation—he faced life without Krishna’s visible presence.

Approach

• BG: Primarily philosophical principles.
• UG: Philosophical principles illustrated through stories and examples.

Theme

• BG: World-transforming—serve Krishna through action in the world.
• UG: World-transcending—rise above worldly attachment and deepen absorption in Krishna.

Why Spiritual Planning Is More Important Than Material Planning for Success in Krishna Consciousness

Succes in any field requires meticulous planning.  Top notch professionals of MNCs spend days brainstorming different plans to expand their business. Sportspersons plan their day from dawn to dusk – what time to wake up, what exercises to do, how to relax during and after workout, what to eat, what not to eat, when to eat and finally when to go to bed.

They follow their routines not for a few days or weeks but for years and decades which helps them to attain great success and also retain it.

Like material success, spiritual success too requires proper planning. A spiritual seeker cannot live whimsically and expect to advance in spiritual life.  

If we study lives of great spiritual personalities, we will see that they planned so well. Srila Prabhupada would not waste even a moment. Srila Bhaktivinod Thakura had a strict daily routine.  He was a householder, was working as a magistrate, had a wife and children but still he wrote around 100 books and preached to thousands of people. He had fixed time for chanting japa, reading scriptures, writing books, going to court, taking food and taking rest.  

Through their conduct they are teaching us the importance of proper planning and execution so that we can gradually make progress in our spiritual journey. Krishna too in Gita says that regulation saves one from many sufferings.

“He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.” Bhagavad Gita 6.17

Just as for material success there are do’s and don’ts, similarly for spiritual success there are do’s and don’ts.

Do’s and Don’ts for success

For example, famous Indian cricketer, Virat Kohli, loved Chole Bhature but he gave it up to have a healthy and fit body. Similarly, in our spiritual journey too, we have to give up things which are prohibited by the scriptures.  For attaining Krishna, following four things have to be given up – meat eating, gambling, intoxication and illicit sex.

If we are currently used to these habits, then we should make proper plan to give it up. Initially it may look difficult but if we try then gradually, we will succeed. We will then experience joy and satisfaction.

Best way to give up anything bad is by replacing it with something good. For example, if one is eating non vegetarian food like fish, egg, meat then one should start taking prasadam in the temple. There are Govindas restaurant of Iskcon in different parts of the world famous for mouth savouring delicacies. Once we start taking the sanctified vegetarian food then soon, we will will lose taste for not just non vegetarian food but also for food which has onion and garlic.

Personal Example

In my earlier days, I was fond of eating fast foods like samosa, burger, patties, manchurian, fried rice etc. Giving it up was not so easy. But then I started eating these foods from Govindas, and eventually I lost desire to eat outside. Not just that, I even lost interest in such food as they are not good for health. Simple prasadam in temple or at home is more relishing and satisfying and nutritious too.

Chanting is important

In our spiritual life, we have a great advantage that Krishna is always there to help us. If we want to give up something and pray to Krishna, then the Supreme Lord merciful removes that bad habit from our life. But it does not happen automatically, we have to plan for it.

Along with giving up prohibited things it is equally and even more important to engage in devotional activities like chanting the Hare Krishna Mahamantra, reading scriptures like Bhagavad Gita and Bhagavatam, and associating with sincere devotees of Krishna.

It is recommended that we should daily chant 16 rounds of Hare Krishna Mahamantra on our beads which takes around 2 hours.

If we do so, then only we can advance in our spiritual life else attaining Krishna will be a challenge.

Material success is temporary but spiritual success is permanent

Be it material success or spiritual success, careful planning is required.  But spiritual planning is more important than material planning. Why?

Because material success will be with us till the time, we are alive but spiritual success will remain with us forever.

We vie for material success and work so hard for it because we assume that success in this world will guarantee happiness. But material endeavour has its limitation – it won’t save us from old age, disease and death.

If we turn the pages of history we will see that great emperors, business magnates, famous personalities were helpless in front of death. And whatever name, fame and money they earned, they could not take it with them when they were knocked down by death.

But the spiritual practices we do like the chanting of the Hare Krishna Mahamantra, taking darshan of Krishna deity, reading scriptures like Bhagavad Gita and Srimad Bhagavatam remains retained in our spiritual bank account forever. We reap its benefit life after life.

Not just that if by sincerely practicing devotion to Krishna, we are able to perfect our lives then we can even go back to the spiritual world, where we will live forever without any suffering.

Spiritual planning also ensures material success

So better than material planning is spiritual planning. Spiritual planning entails doing things keeping Krishna in the centre. This ensures not just spiritual success but material success too.  Bhaktivinod Thakura was not just a great spiritual leader, but he was respected as a very efficient magistrate.  Arjuna not just attained Krishna, but he won the great Mahabharat war.

We too can win all the battles of life if we always seek shelter of Krishna.

This is what the concluding verse of Gita says,

“Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.” Bhagavad Gita 18.78

A devotee of Krishna lives happily in this world too and attains Krishna too.

We too can win all the battles of life if we always seek shelter of Krishna.

Putana, Trnavarta, and Saktasura: Three obstacles in Krishna Bhakti | HG Radheshyam Prabhu | Iskcon Newtown Kolkata

In the Sunday Satsang program at Iskcon Newtown Kolkata on 7^th June 2026, HG Radheshyam Prabhu spoke about three main obstacles in Krishna Bhakti. More than 300 devotees particiapted in the class. Class started at 11:30 am and continued till 2 pm.

As Krishna appeared in Vrindavan, the demons and demoness started coming to Vrindavan to kill Krishna. Similarly, as soon as we begin practicing devotion to Krishna and become seriours in bhakti, different obstacles come in our way.

So, we have to be very cautious and carefully protect ourselves from these obstacles and protect our Krishna bhakti.

Different demons who come to Vrindavan represents different demons. HG Radheshyam Prabhu elaborately spoke about these demons and how we can protect ourselves from these demons.

Below is an excerpt from the class.

Three Main Obstacles in Krishna Bhakti & How to Overcome Them

1. Putana – The Bogus Guru

Putana took Krishna on her lap. Internally she was a demoness, but externally she looked beautiful. No one in Vrindavan knew that she was a demoness; only Krishna knew. When Krishna began taking away her life air, she started crying, saying, “Leave me.” But Krishna did not leave her. She ran for her life and fell on the ground.

The gopis and gopas put a ladder, climbed on Putana, took Krishna, and saw that nothing had happened to Him. Some may ask whether the Vrajavasis were not fearful, but their love for Krishna was so great that they did not fear anything.

Bhakti Vinod Thakura in Krishna Samhita says that our mind is also like Vrindavan. When we are not serious in bhakti, then the demons start attacking the mind.

Bhakti Vinod Thakura says our tender devotion is like little Krishna. In our garden also, when we grow some flowers or vegetables, we should barricade it.

In our spiritual life too, we should out barricade so that our bhakti is not destroyed. First is no illicit connection with man or woman and it also important that that we remain in the association of devotees.

What Putana Represents Spiritually

1. Fake spirituality
2. Bogus guru
3. Misleading teachers
4. People who appear spiritual but lack devotion.

The Danger

• Bogus gurus look saintly externally
• Speak spiritual language
• But do not genuinely lead people to Krishna

One famous spiritual guru in Vrindavan spoke about Advaita siddhanta.

Bhakti means a personal, reciprocal, loving relationship with God, Krishna.

A Vaishnava will never say that the jiva is Bhagavan. Srila Prabhupada says that if any guru says that he is God, then he is a dog.

In Vrindavan, more than 50 kathas happen like Srimad Bhagavatam jnana yajna. They all talk Mayavada philosophy. While speaking, they will say that ultimately, we will merge into God.

No one can merge into God and become God. For example, if a parrot goes inside a green tree, it does not mean that he becomes a tree.

Once Kamadeva and Rati wanted to agitate Lord Shiva. Lord Shiva opened his third eye and burnt Kamadeva. Kamadeva got sayujya mukti but later came as the son of Krishna, Pradyumna.

One cannot remain in Brahmajyoti forever. That is not a permanent place. In Pune, one person went to Vrindavan and took initiation from a guru.

But still, he would come to ISKCON. I asked, “You have already taken initiation from a different guru then why you come to Iskcon?” He said because in ISKCON we have many devotional activities like Bhagavatam and Gita class, kirtan, dance, and especially prasadam.

Fake Guru just seeks followers.

Modern Example

A teacher is more interested in fame than Krishna. One guru says, “I do not read scriptures; I just speak like that only.” But Krishna says we should speak from scriptures.

No one can give dharma except the Lord. The 12 mahajanas know about Bhagavad dharma. Guru gives Harinama to remove anarthas.

Walking ability is already there in everyone; similarly, love for Krishna is in the heart of all.

Sridhar Swami says a secret of Bhagavad-bhakti – anyone, even an illiterate person, can practice bhakti.

There was one brahmana and a cobbler who wanted to know from Narada when they would go to the spiritual world. Narada said that let me ask the Lord. When he came then the brahmana asked what was the Lord doing in Vaikuntha, Narada said, he was passing an elephant from the eye of the needle.

The Brahmana started laughing, he said how can it be possible. When Narada said the same thing to the cobbler then cobbler was excited, he said, “If my Lord can make a huge banyan tree grow from a tiny seed then why can’t he pass an elephant through a needle.” Narada said to the cobbler that you have faith in Lord, you will go back to the spiritual world.

For bhakti we need faith and simplicity.

How to Kill Putana

• Study guru, sadhu, and shastra
• Accept guidance from genuine Vaishnavas
• Develop discrimination
• Avoid blind following

One of the the first obstacles in Krishna bhakti is accepting the wrong guide.

In Bhagavad Gita 4.34, Krishna says we should approach a genuine guru and inquire from him submissively.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

Blind following and absurd philosophy are condemned.

We should follow that person who practices bhakti throughout life.

---

2. Trnavarta – The Demon of Endless Arguments

Represents

• Dry intellectualism
• Endless arguments
• Mental speculation
• Pride in logic

Such person, instead of developing love for Krishna, becomes absorbed in:

• Winning debates
• Proving others wrong
• Intellectual gymnastics
• Showing one’s knowledge

If one engages in mindless argument, the heart becomes dry. We should avoid indulging in such activities.

In Sri Rangam, once a hog who was recently married challenged an elephant who was going to the temple for a service.

The wife of the elephant asked, “Why did you not fight?” The elephant said, “Arati is going to start in the temple. My service is to welcome the Lord. If I fight with the hog, I will get dirty.”

Once Rupa Narayana came to debate with Rupa and Sanatana Goswami. He said, “Either sign on this patrika that I am defeated, or debate.” They both signed. But Jiva Goswami saw this.  He said you can’t even defeat me then how can you defeat these two great devotees. Jiva Goswami easily defeated Rupa Narayana. Later, Rupa Goswami scolded Jiva Goswami that he indulged in unnecessary activity.

Symptoms

• Always arguing
• Never surrendering
• Always analysing
• Never developing affection for Krishna

One person said, “If I see Krishna, then I will chant.” Srila Prabhupada says, “If you have to go to the USA, then first you buy a ticket, then you board the flight and then you reach USA.” You cannot reach USA without buying a ticket. Similarly, one cannot attain Krishna without chanting his names.

Such people are more interested in proving a point than serving Krishna.

How to Defeat Trnavarta

• Chant sincerely
• Associate with devotees who have realization
• Cultivate humility

Krishna is full of humility. Although he is the Lord but still, he drove the chariot of Arjuna and also during the rajasuya-yajna organized by Maharaja Yudhisthira, he took the service of washing the feet of the sadhus.

• Remember bhakti is ultimately a matter of the heart, not merely the brain

The second obstacle in Krishna Obstacle is allowing intelligence to replace devotion.

---

3. Saktasura

Carrying the burden of rules without understanding their purpose.

The Danger

Saktasura is compared to laziness.

Laziness is very dangerous.

A devotee may chant, follow regulations, attend programs, and observe festivals, but internally think of it as a burden. There is no affection, appreciation, or attraction for Krishna.

Symptoms

 A devotee may think, “I have to chant, I have to attend class, I have to follow Ekadashi,” instead of “I want to remember Krishna.”

We should not think of jumping from vaidhi bhakti to raganuga bhakti.

The Goswamis were so close to the Lord but never said that they had seen Krishna.

We should follow BRS principle

• B: Beg for mercy
• R: Repent for past sins
• S: Seek shelter by surrender – ekona…

How to Break Sakata

• Understand the purpose behind rules
• Practice sadhana with meaning
• Develop genuine attraction through hearing and chanting
• Do not artificially jump to advanced topics
• Progress naturally under proper guidance

Lesson

The third obstacle in Krishna Bhakti is mechanical practice of devotion without affection or pride.

Conclusion

After the class, prabhuji answered questions of the devotees. At the end there was dancing kirtan followed by delicious lunch prasadam.

Why We Should Regularly Read Srila Prabhupada’s Books and Hear His Lectures| HG Radheshyam Prabhu|Iskcon Newtown Kolkata

HG Radheshyam Prabhu gave today’s, 7th June 2026, Srimad Bhagavatam class at ISKCON Newtown Temple. Prabhuji started the class by reciting the verse SB 1.8.36.

“O Kṛṣṇa, those who continuously hear, chant, and repeat Your transcendental activities, or take pleasure in others’ doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.”

In the class, Prabhuji spoke about the importance of reading Srila Prabhupada’s books and hearing his lectures.

Below are a few important points from the class:

Srila Prabhupada’s books and lectures keep us spiritually healthy

Hearing Srila Prabhupada for 15 minutes is equal to hearing others for 2–3 hours.

One person wanted to call me for a program which was going on for 2 years, but no one had even started chanting. Many preachers fear that if we give Srila Prabhupada’s books or beads to others, then what others will think.

We are just like postmen. We have to take Prabhupada’s books and give them to others.

Devotees should that they are conditioned souls under the influence of the 3 modes of material nature. So, they cannot do what Prabhupada did. Prabhupada He went to the Western world, established so many temples, and wrote books. If we do not have appreciation for Prabhupada, we will not give Prabhupada’s books to others.

If we just want to impress people, then they will not become devotees.

Generally, people hear from unauthorized persons who may be learned. In Coimbatore, South India, a lady of around 55 years is a famous speaker. She appears on TV too. My sister told me to hear her lecture. I heard her speaking for about 15 minutes. She was speaking powerfully, and people were clapping. I thought it would be nice if she became a devotee. But later I came to know that she glorifies anyone; she does not know the difference between the demigods and Krishna.

One professor in the West did a doctorate on Gita Govindam and a PhD on Jiva Goswami. HH Satswarupa Das Goswami Maharaj went to meet him. As soon as he saw him, Maharaja said, “Haribol.” The professor could not understand anything. Although he was an expert on the subject, he was not a devotee.

We want to become devotees and not scholars. A devotee becoming a scholar is not a problem.

It is required that devotees present philosophy expertly.

Without reading Srila Prabhupada’s books, realization becomes weak.

Masses of people are misled by Mayavadis. If you are hearing from an unauthorized person, then time is wasted and it will kill the propensity for seva.

Most important is hearing Srila Prabhupada’s lectures. Recently, I started hearing Prabhupada’s lecture on Prahlada’s prayers. I was thrilled by it. We should hear Prabhupada’s lectures and make notes. It will benefit you and others too.

We have contamination of karma, jnana, and yoga. When the hearing process is perfect and complete, then practice becomes perfect.

First, we should hear Kurukshetra lila of Krishna to know the greatness of Krishna, and then we can hear the playful pastimes of Krishna in Vrindavan.

Many people just want to talk about Krishna dancing with the gopis.

There are 3 types of sound — transcendental sound, mundane sound, and seemingly transcendental sound.

Prabhupada says, “If you want to know me, read my books.”

Without reading, realization becomes weak.

For devotees, leadership without deep study is dangerous.

Without studying Prabhupada’s books, they start facing problems and they start blaming everyone.

When we are weak in spiritual life, material demands increase.

People start focusing on cars, houses, finances, and going to different places for vacation.

A spiritually satisfied person is satisfied even eating a little khichdi.

One devotee may use Krishna for name and fame, while another may want to be conducted by Krishna and His internal potency.

If we have to manage others, then first let Krishna manage our heart.

Reading Prabhupada’s books is not personal bhakti but leadership management. To guide others, first we should be properly guided.

Reading Srila Prabhupada’s books purifies us

By daily hearing, the heart is purified, which is now muddy with material desires. When the heart is impure, one may think, “Why are others praised and not me?”

When you are spiritually healthy, you manage yourself and others also.

It is our responsibility to keep ourselves spiritually healthy.

If we read and hear regularly, then we can preach fluently.

A doctor cannot treat patients without studying medicine. In the USA, it takes 14 years to become a surgeon.

Similarly, a preacher cannot nourish others without regularly hearing and reading sastras.

Most people read books while going to give class. Sometimes people even read from WhatsApp and preach.

If we read, then we can remember Krishna; otherwise, worldly attraction will revisit us.

We should read and hear to develop attachment for Krishna. The more we hear, the more affection we develop for Krishna. By daily reading about Krishna, the heart becomes attached to Krishna.

Read & Hear Srila Prabhupada to stay spiritually alive

Feeding Krishna Consciousness to a new person is like feeding medicine to a horse.

If we hear more, our taste for Krishna gradually increases.

We should see things through sastra caksu.

Without scriptures, we judge situations emotionally. Through sastra caksu, we begin seeing life the way Krishna wants us to see it.

A doctor may give sweet tonic and injections to a patient depending on the need. Both are for the patient’s benefit. Similarly, Krishna knows what is good for us. He may give us something sweet or something bitter.

We should read and hear regularly to stay spiritually alive. Just as we charge our mobile daily, similarly we should charge ourselves daily by reading Prabhupada’s books and hearing his lectures.

If a devotee is not reading Prabhupada’s books, then he faces the following symptoms:

• Irritation increases
• Inspiration decreases
• Offense increases
• Politics increases
• Compassion decreases

The root cause of all problems is not reading Prabhupada’s books and hearing his lectures.

We should read Prabhupada’s books deeply; casual reading gives information, but focused reading gives realization.

HH Bhakti Raghav Swami Maharaj’s class on Daiva Varnashrama Dharma | ISKCON Newtown, Kolkata

Devotees at Iskcon Newtown, Kolkata got an opportunity to associate with HH Bhakti Raghava Swami Maharaj on 17^th May 2026.

Maharaja gave Sunday evening class from 5 pm – 7 pm on the topic “Daiva Varnashrama Dharma.”  The entire temple hall was full of devotees as all were eager to hear from Maharaja.  

In the class, Maharaja spoke on the necessity of establishing daiva varnashrama especially for Iskcon devotees, so that they have a stable and peaceful life.  When mind is at peace then practicing devotion to Krishna is easy.  

Below is what maharaja said in the class

Understanding Daiva Varnashrama Dharma

Honoured to come here again, but this time I am getting an opportunity to take darshan of Sri Sri Nitai Gauranga. By the grace of Srila Prabhupada, many temples are coming up in Kolkata.

We have been chosen to speak on a very relevant topic dear to Srila Prabhupada.

The topic is “Daiva Varnashrama Dharma.”

It is the foundation for both material and spiritual well-being.

The subject is “How to Make Vrindavan Villages.”

We need to understand the meaning of dharma.

Sanatana Dharma should be close to the hearts of devotees. We hear about dharma in Bhagavad-gita and Srimad-Bhagavatam. In the First Canto of Srimad-Bhagavatam, dharma is described: sa vai pumsam…

Devotees know that para-dharma is focused on bhakti, which is the eternal activity of the jiva, the living entity. So, para-dharma is also referred to as Jaiva Dharma.

We do not know much about material sva-dharma, which means Daiva Varnashrama Dharma. Our acharyas and sastras explain that it is important to understand this sva-dharma so that we can develop para-dharma.

In modern society, both spiritual and material dharma are not known. Therefore, we have an extremely chaotic condition and a precarious situation in the world.

It is amazing that our devotees know spiritual dharma but know less about material sva-dharma. Therefore, there is an urgent need to introduce material sva-dharma for the devotees and also for outsiders.

If, at the end of the presentation, you grasp at least one principle, then I will feel successful.

Vedic Culture and Village Life

We fail to understand that Vedic culture is agrarian, which means village culture. In modern times, we are disconnected from rural culture.

Krishna appeared in Vrindavan not only to show us the rasa dance. Lord Krishna and Lord Balarama showed the simple lifestyle of the vast majority of people.

On 8th May, we launched a global initiative called “Make Vrindavan Village” to bring awareness and reintroduce this lifestyle which Krishna demonstrated 5,000 years ago. It is still existing in a few places. Fifty to one hundred years back, it was much more widespread.

In 1976, when I first came to India, 85% of the population lived in villages. The population in villages has now gone down by 75% and will reduce further. This means we are leaving our Vedic culture, because Vedic culture exists in villages.

Srila Prabhupada gave a unique definition of intelligence: “Intelligence means not to leave your village.”

Personal Journey to Krishna Consciousness

Being born in Canada, it took me 25 years to know the name of Krishna, and it was even more difficult to know about Krishna’s activities.

I was working as a social worker. I did not know what life was, so how could I help others?

I saw the 100 best books of the world in a library, and then I first came in touch with Bhagavad-gita. In bookshops, no one knew about Bhagavad-gita. It took me a month to get a Bhagavad-gita, which was not Srila Prabhupada’s Bhagavad-gita.

After becoming a devotee, and then after 25 years, I could understand what Varnashrama is.

We can learn Varnashrama by understanding what Srila Prabhupada says about it.

Creating an Alternative Civilization

Of the five seminars, I am presenting the fourth seminar.

The fourth seminar topic is: “Creating an Alternative Civilization – ISKCON’s Mission for the Next 50 Years.” If we understand how modern civilization is adharmic, then we also have to know the alternative.

In 1974, Srila Prabhupada requested all centres to establish an education faculty to establish Varnashrama.

Vedic Education: Academic and Vocational

True education should prepare students for life and not only for the economy. Purpose of education is character formation.

Vocational education means apprenticeship for Vaisyas and Sudras.

In Srimad-Bhagavatam 10.11.37 purport, Srila Prabhupada writes, “The brāhmaṇas were trained in a literary, academic education, the kṣatriyas were trained to take care of the state, and the vaiśyas learned how to cultivate the land and take care of the cows and calves.”

Krishna and Balarama, when They were six years old, went for calf herding. Srila Prabhupada says this is what Vedic education is.

Both academic and vocational education are essential.

Vedic Economy was based on agriculture and Cow Protection

Bhisma’s instruction to Yudhisthira on Varnashrama

Bhisma, for eight weeks, gave instructions to Maharaja Yudhisthira while lying on a bed of arrows.

Bhisma speaks about three gifts of nature. If one wants to be happy, healthy, and wealthy, one should make these three gifts of nature the centre of one’s life. Urban living simply does not provide this.

First gift – Mother Cow.

Second gift – Mother Earth.

Third gift – Mother Saraswati, knowledge.

Sastras say that brahmanas and cows are of the same family because both are situated in the mode of goodness. Krishna wants us to associate with cows so that we come to goodness, and then practicing bhakti becomes easy.

Bhakti is possible when the mind is in goodness. The purpose of Vedic culture is to bring us to goodness and then go beyond it.

Bhisma asks Yudhisthira to make sure that everyone is following varna and asrama. Srila Prabhupada explains, “The conception of four castes and four orders of life, as planned by the Lord Himself (Bg. 4.13), is to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life.” SB 1.9.26 purport

Questions, Yugalastakam, and Prasadam

After the class, Maharaja answered many queries of the devotees. Devotees also took books from Maharaja which he had written. 

As it was the beginning of Purushottam Maas, after the program devotees sang Yugalastakam of Srila Jiva Goswami and offered lamps to Sri Sri Radha Govinda and Sri Sri Nitai Gauranga.  After offering lamps to the Lord, the devotees enjoyed dinner prasadam.