New Vision for Graduates


We all know how much rla Prabhupda stressed the importance of preaching to the youth, in particular the educated youth. On many occasions, while writing to his young disciples, rla Prabhupda would express his happiness when such attempts were undertaken: I am so very much pleased to hear about your successfully preaching widely in the youth clubs and halls and colleges, this is my dream coming true. -Letter to Revatnandana dsa, 25 September, 1972.


In trying to please rla Prabhupda, many of his earlier disciples took active part in college and university preaching. Indeed, many of them were themselves former university students.


In the context of the varrama system, the Vedic literatures enjoin that the earlier formation of young minds and young bodies, beginning from early childhood up to the time one enters family life, is to be taken most seriously. The words of the five year old saintly student, Prahlda Mahrja, are of particular significance:


kaumra caret prjo dharmn bhgavatn iha

durlbha mnua janma tad apy adhruvam arthadam


* literal meaning New Gt-nagar

One who is sufficiently intelligent should use the human form of body from the very beginning of lifein other words, from the tender age of childhoodto practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection."

[SB. 7.6.1]


Those earlier days of training (or non-training) will determine how well one will succeed in adult life. This period is technically known as brahmacarya life or student life, following strict vows of celibacy, as traditionally imparted in the ancient educational system of gurukula. Unfortunately, most young people, in our present modern age, are never exposed to such training and education.


In many ways, it is for this reason that rla Prabhupda so much stressed reaching-out to todays youth. Whatever devotees can provide by way of good association, useful instructions and personal example will, in the very least, give them a chance to take up some elements of brahmacarya life. Without imbibing such practices, entering household life is practically suicidal, as both the young man and young woman will remain ill-prepared for such a grave commitment.


What follows is but a small testimony of what proper cultivation of educated youth can produce. This short story is not particularly unique, in that many seasoned preachers have achieved similar results by focusing on the systematic cultivation of young people in different countries around the world.


This story begins in 1994 when I had just started visiting Indonesia on a regular basis to assist one of my Godbrothers, His Grace Gaura Maala Bhmi Prabhu, in his preaching work. He was quite keen that I spend time in this somewhat isolated country of 220 million souls, spread over 14,000 islands, the fourth largest populated country of the world. Some years before, while I was serving in India, we had traveled together and conducted preaching programs in different schools and colleges. He had seen the work being developed under the newly organized Bhaktivedanta Youth Services (BYS) in both Calcutta and Secunderabad and he was eager to introduce similar student programs in Indonesia.


I first met bhakta Wayan at our temple in Puncak, our first and oldest devotee training center near Jakarta, the capital of Indonesia. He was from the island of Sumatra, pursuing his university studies in Mathematics at the Unila University in the city of Bandar Lampung. After coming in contact with the devotees, he had quickly developed an attraction for Ka consciousness. He spoke a little English, just enough to communicate. I came to know that he had a small group of students who were also showing interest in devotional service and, together, they had rented a small house close to the campus. It was not long that a few of us decided to visit them in Lampung. This provided them with additional encouragement to continue their practices in Ka consciousness. After leaving Indonesia, I continued corresponding with bhakta Wayan on a regular basis.


By the time I returned the following year, the group of students had increased considerably and now they had rented a second house. The enthusiasm was not only amongst the boys. By the following year, the girls had rented their own house, also near the campus. And so it was that in 1996, we had three separate groups of university students, staying in three rented houses, all enthusiastically practicing Ka consciousness while being full time students, and with more showing interest. We then discussed the feasibility of having our own private hostel right on campus, as opposed to renting these small houses. Naturally, the students had no resources to purchase land, but upon approaching some of our well-wishers in Jakarta, we were able to raise funds to acquire a plot of land within five minutes walking distance from the university campus. All the students helped in the construction of the hostel. In this way, the Prahlda- Kunt rama was established, making it the first Ka conscious student hostel in Indonesia.


By the year 1998, some of the students were beginning to graduate and some of them were making plans to get married. We became a little apprehensive that soon we would lose many of these well trained and dedicated devotees. They will either seek some job on the labor market or return to their villages; in either case, they would once again become immersed within the world of non-devotees. How to give them the best opportunity to continue practicing devotional service? How to help them maintain and protect their still tender devotional creeper? These were all sincere souls, carefully cultivated since the last four years; many of them had already accepted initiation. Thendadmi buddhi-yoga ta [Gt 10.10], Ka gave us the needed intelligence. Why not convince these young students about the prospects of establishing their own Vaiava village community? As we unveiled this plan to the students, the idea quickly caught hold. Within no time, they fully supported the proposal. Our four years of cultivation had already established a strong bond of friendship and mutual trust amongst us. They quickly became convinced that this was indeed not only possible, but factually the most practical course of action.


The next step was to actually locate a large enough piece of land where we could practically begin to set up our small community. The students traveled far and wide searching for suitable land. After six months of extensive exploration, and after visiting a number of potential sites, they finally located a piece of land covering sixty hectares, in one single piece, having proper legal certificates. And so it was that, in the year 1999, we negotiated and finalized the purchase of the promised land. Once again, with the help of our well-wishers in Jakarta, we managed to raise the needed funds. In keeping with rla Prabhupdas vision of a God centered village, we gave our new community the name Gt-nagar Baru"(GNB) or New Gt-nagar.


During that first year, the previous owner still had some crops of singkong (tapioca) on his land and thus he had to keep a small crew of men on the site until harvest time. The only building on the land was an old run-down wooden house, elevated four feet above the ground to protect the residents in case of flood or wild animals. In order to secure the land, two of our brahmacrs, and one recently graduated student, moved on the premises. We soon installed Deities of r r Gaura-Niti and purchased our first bull, Dharma. r r Gaura-Niti mercifully stayed in one of the small made-shift rooms while Dharma lived in the lower portion of the house. The brahmacrs slept on the wooden floor above Dharma. That first year was quite austere with little to no facilities. The handful of devotees had to contend with an unknown and unfriendly environment, where scorpions and snakes could regularly be uncovered in the house and ground area. When I first visited our fledging village project in the fall of year 2000, I was fortunate to stay in that same house, in the good association with r r Gaura-Niti on one side and Dharma our bull, just below me.


Two of our graduates from Unila University, Keava Prabhu and his wife, Nrya Dasi, were the first ghastha couple to move on the land. They built their own house not far from the old building. During this time, we invited the Temple President from Puncak, Matsya Prabhu, to survey our land and map out a Master Plan following the Vedic principles of Vastu. We thus divided the land into three main sections, the residential quarters comprising of twenty hectares (which would accommodate up to forty families), the agriculture section, another twenty hectares and the balance of twenty hectares as forest land. The Master Plan included plans for a Temple, Guest House, Residential Quarters, Recreational Area, Administrative Building, Library, Clinic, Gurukula and School, Market, etc. The architecture plans for the temple building were drawn and ready in November 2000. The devotees went on a marathon and constructed the temple within a record breaking three months time period, ready for Gaura-prim of 2001. By that time, we had six homes built by devotees, the second house being that of bhakta Wayan. By this time bhakta Wayan had received initiation and became abhuja Gaurga Dasa and his wife, also a graduate from the same university, was Rdh-Govinda Dasi.


Over the past five years, devotees have continued to establish themselves on the project and we now have a total of twenty-five families with a population of eighty-four residents and three cows. Following the Master Plan, many of the planned structures are now in place. The village is administered by our own local Pancayat (local council). The Pancayat members are all these former students who graduated from Unila University, with abhuja Gaurga Prabhu being the head of the Yayasan (organization). Once the number of families reaches forty, our community will become registered and recognized as an official village by the local government. Although many of these early graduates now reside at GNB, every year they return to Prahlda-Kunt Ashram in Lampung to attend the yearly Alumni Reunion, thus encouraging and helping to cultivate the new students at the hostel.


The story illustrates that by sincerely cultivating young people during their student life, the chances of their committing themselves fully to Ka consciousness, to the point of establishing themselves in a remote village atmosphere where they live a simple life with no electricity, no running water, and all engaged in agriculture work, is very much plausible. No doubt, this is the special mercy of rla Prabhupda. The thoughts of a pure devotee are such, that by his simple desire, he can empower otherwise unqualified souls to somehow or other establish this kind of self-sufficient community.


Although varrama concepts within our ISKCON society often remain debated amongst many devotees, it is our conviction that the future hope of our young people, both within ISKCON and within society at large, will be in helping them set up such self-sufficient communities. The long term stability of ISKCON lies in establishing Vaiava Villages. The Youth of today have a primary role to play in helping make this happen. But, it will only be possible if our present day leaders show the way practically, as rla Prabhupda wanted to personally demonstrate himself in his expressed desire: I will go to Gt-nagar... I will sit down, and I will teach you how to live off the land. [BTG, #30-04-1996]



rla Prabhupda writes in one of his Bhagavad-gt purports: Therefore, after reading Bhagavad-gt one should promptly come to the conclusion of Bhagavad-gt: one should give up all other engagements and adopt the service of the Supreme Lord Ka, the Personality of Godhead. If one is convinced of this philosophy of life; that is faith. (Gt 9.3)


Similarly, after reading Make Vndvana Villages, one should promptly take up the service of varnasrama dharma if one is convinced of its philosophy (that is faith, as rla Prabhupda mentions above). In Back to Godhead Magazine Vol. III, Part VI published May 20, 1956, in an article entitled Classless Society, rla Prabhupda makes a most profound statement when he remarks: The classless society so often demanded by the people in general is made possible by the process of 'yajna' or sacrifice for the Supreme Spiritual existence of devotional activities and classless society are two identical terms. The one without the other has no meaning.


The clear understanding is this: santana dharma (activities of the pure spirit soul, devotional service to Lord Krishna) and varrama dharma (activities of the conditioned soul through the four varnas and the four ramas) go hand in hand, or as rla Prabhupda so brilliantly states above the one without the other has no meaning.


Some will argue that how is this possible in Kali-yuga where everyone is mand sumanda-matayo, lazy and misguided (SB 1.1.10). The simple answer is that Lord Caitanya has inaugurated a new age,

the predicted golden era of 10,000 years, the Age of Enlightenment, which is in its embryonic stage at this particular juncture. So we are not factually or no longer in the Age of Kali with the advent of Lord Caitanyas Sakrtana Movement. Of course one may go on presenting so many arguments for not implementing the varrama mission. The bottom line should be this: the Founder-crya of our society and Lord Caitanyas foremost General in his Sakrtana Mission, rla Prabhupda, as well as his predecessors, rla Bhaktisiddanta Sarasvat hkura and the foremost rla Bhaktivinoda hkura, all of them expressed the need to do it. In a letter addressing his son as Sarasvat, rla Bhaktivinoda hkura writes:


People of this world who are proud of their own aristocratic birth cannot attain real aristocracy. Therefore they attack the pure Vaisnavas, saying, They have taken birth in low-class families because of their sins. Thus they commit offenses. The solution to this problem is to establish the order of daivi-varnasrama dharma - something you have started doing; you should know that to be the real service to the Vaisnavas.


The conclusion should be clear: Make Vndvana Villages!




cryaa spiritual master who teaches by his own example, and who sets the proper religious example for all human beings.


Age of Kalithe "Age of Quarrel and Hypocrisy. The fourth and last age in the cycle of four yugas.

Angkor Watthe worlds largest Viu temple complex situated in the Kingdom of Cambodia.

ramaone of the four spiritual orders of lifebrahmacr-rama, or student life; ghastha-rama, or married life; vnaprastha rama, or retired life; and sannysa-rama, or the renounced order of life; the home of the spiritual master, a place where spiritual practices are executed.

Asuraa demon; one who does not follow the principles of scripture; atheist; gross materialist.


Bhagavad-gta seven-hundred verse record of a conversation between Lord Ka and His disciple, Arjuna, from the Bhma Prva of the Mahbhrata of Vedavysa.

Bhagavnthe Supreme Personality of Godhead, who possesses in full the opulence of wealth, beauty, strength, knowledge, fame, and renunciation; an epithet of the Supreme Person.

Bhgavataanything related to Bhagavn, the Supreme Lord, especially the devotee of the Lord and the scripture rmad-Bhgavatam.

Bhaktisiddhnta Sarasvat hkura Gosvm Mahrja Prabhupda(1874-1937) the spiritual master of His Divine Grace A. C. Bhaktivedanta Swami Prabhupda.

Bhaktivinoda hkura(1838-1915) the great-grandfather of the present-day Ka consciousness movement.

Bhmathe grandfather of the Pavas, and the most powerful and venerable warrior on the Battlefield of Kuruketra.

Brahmacra celibate student under the care of a spiritual master. One in the first order of spiritual life.

Brahmacaryacelibate student life; the first order of Vedic spiritual life; the vow of strict abstinence from sex indulgence.

Brhmaaa member of the intellectual, priestly class; a person wise in Vedic knowledge.




Caitanya Mahprabhu, (1486-1534)Lord Ka in the aspect of His own devotee. He appeared in Navadvpa, West Bengal, and inaugurated the congregational chanting of the holy names of the Lord to teach pure love of God by means of sakrtana.

Chamaraa yak-tail wisk or fan.


Daiva-varramathe social system given by God for the upliftment of mankind. See also: Varrama.

Demigodsuniversal controllers and residents of the higher planets.

Devotional servicethe process of worshiping Lord Ka by dedicating ones thoughts, words and actions to Him with love.

Dhmaabode, place of residence; usually refers to the Lords abodes.

Dharmareligious principles; one's natural occupation. The capacity to render service.

Dhruva Mahrjaa great devotee who at the age of five performed severe austerities and realized the Supreme Personality of Godhead.


Gaura-NitiKa and Balarma as they appeared 500 years ago.

GlovescoGlobal Varrama Educational Social and Cultural Organization (GLOVESCO).

Gosvma person who has his senses under full control: the title of a person in the renounced order of life, sannysa. (gosenses + swamimaster) master of the senses.

GhasthaRegulated householder living according to the Vedic social system; the second order of Vedic spiritual life.

Guru Parampardisciplic succession of spiritual masters.

Gurukulaa school of Vedic learning. Boys begin at five years old and live as celibate students, guided by a spiritual master.


Hare Ka mantraa sixteen-word prayer composed of the names Hare, Ka, and Rma: Hare Ka, Hare Ka, Ka Ka, Hare Hare, Hare Rma, Hare Rma, Rma Rma, Hare Hare is the personal form of God's own happiness.

Harithe Supreme Lord who removes all obstacles to spiritual progress. Lord Viu.

Harijanachildren of God.

Harijana MovementMahatma Gandhi started the hari-jana movement to purify the untouchables.


Impersonalismthe impersonal philosophy first propounded by akarcrya; the philosophy that everything is one and that the Absolute Truth is not a person.

ISKCONthe abbreviation for the International Society for Krishna Consciousness; the Hare Krishna Movement. The society was founded in New York in 1966 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupda.

opaniadone of the 108 principal Vedic scriptures known as the Upaniads.


JanakaKing Janaka was the father of St and father-in-law of Lord r Rma.

Jva Gosvmone of the Six Gosvms of Vndvana and the nephew of Rupa and Santana Gosvms.


Kaha Upaniadone of the 108 Vedic scriptures known as Upaniads.

Krtanaglorification of the Supreme Lord. Narrating or singing the glories of the Supreme Personality of Godhead and His Holy Names.

Kathe original, two-armed form of the Supreme Lord, who is the origin of all expansions.

Katriyasecond of the four orders of the varrama system. A warrior who is inclined to fight and lead others.

Kuruketraa holy place due to the penances of King Kuru. It was here that the great Mahbhrata war was fought; Lord Ka spoke the Bhagavad-gt to Arjuna five thousand years ago.



Lakhone hundred thousand, written as 1,00,000.


Mahbhratathe epic Sanskrit history of the ancient world. The Mahbhrata tells of events leading up to the present Age of Kali.

Mahrjaking, ruler, sannys (renounced order of life).

Mahtma great soul an exalted devotee of Lord Ka, free from material contamination.

Mahatma GandhiGandhi was the leader of the movement for nonviolent civil disobedience in India.

Mayajanaa materialistic person.

MypurThe Ka consciousness movement has established its world-headquarters in r Dhma Mypur (W. Bengal, India) the birth site of Lord r Caitanya Mahprabhu.

Mlecchasuncivilized humans outside the Vedic culture who are generally meat-eaters.



Nma-apardhaan offense against the holy name of the Lord.

Nma-sakrtanacongregational chanting of the holy names of the Supreme Personality of Godhead. Lord Caitanya and the Vedic literatures recommend this sakrtana as the most effective means of God-realization in the present Age of Kali.

Nrada Munia pure devotee of the Lord and one of the sons of Lord Brahm.



Parkitthe son of Abhimanyu and grandson of Arjuna. He was later cursed to die by an immature brhmaa boy and became the hearer of rmad-Bhgavatam from ukadeva Gosvm, and thus attained perfection.

Prabhupda, rla(1896-1977) His Divine Grace A. C. Bhaktivedanta Swami Prabhupda. The founder-crya, spiritual master, of the International Society for Krishna Consciousness (ISKCON). rla Prabhupda was the widely-acclaimed author of more than seventy books on the science of pure bhakti-yoga, unalloyed Ka consciousness.

Prahlda Mahrjaa great devotee of Lord Ka who was persecuted by his atheistic father, Hirayakaipu, but was saved by the Lord in the form of Nsihadeva.

Purasthe eighteen major and eighteen minor ancient Vedic literatures compiled about five thousand years ago in India by rla Vysadeva.



RdhrLord Kas most intimate consort who is the personification of the internal, pleasure potency of Lord Ka.

Randhun Krtanareferred by Gandhi as Randhun Krtana Meeting and within ISKCON as the Sankirtana Movement; chanting the holy names of the Lord.


Sdhua saint or Ka conscious devotee, or Vaiava.

Sahajiysa class of so-called devotees who ignore the scriptural injunctions and try to imitate the Lords pastimes.

Saskraone of the Vedic reformatory rituals performed one by one from the time of conception until death for purifying a human being.

Santana-dharmaliterally, the eternal activity of the soul, or the eternal religion of the living beingto render service to the Supreme Lord, which in this age is executed mainly by chanting the Hare Ka mah-mantra.

Sandarbhas Jva Gosvm has compiled six sandarbhas (books): Tatwa Sandarbha, Bhagwat Sandarbha, Krishna Sandarbha, Priti Sandarbha, Krama Sandarbha, and Bhakti Sandarbha.

Sakrtana-yajathe sacrifice prescribed for the Age of Kali, namely, congregational chanting of the name, fame and pastimes of the Supreme Personality of Godhead.

Sakrtana MovementLord Caitanya Mahprabhu spread the worship of Ka by the sakrtana movement (congregational chanting of the holy names).

Sannysathe renounced order of life and fourth stage of Vedic spiritual life in the Vedic system of varrama-dharma.

Sattva-guathe mode of material goodness, predominated by Lord Viu.

Smaraamthe devotional process of remembering the Supreme Lord; constant thinking of Ka (one of the nine methods of devotional service).

ravaamhearing from an authorized source. (This is the chief of the nine methods of devotional service).

rmad-Bhgavatamthe foremost of the eighteen Puras.

draa member of the fourth social order, laborer class, in the traditional Vedic social system.


Ugra-karmaevil and degrading activities born of ignorance.



Vaiya (Vaishyas)member of the mercantile or agricultural class, according to the system of four social orders and four spiritual orders.

Vnaprastharetired family life; the third order of spiritual life.

Varrama-dharmathe system of four social and four spiritual orders established in the Vedic scriptures and discussed by r Ka in the Bhagavad-gt.

Varone of the four Vedic social-occupational divisions of society. See also: Brhmaa; Katriya; Vaiya; dra.

Vastu vstu-vidy is an art of engineering and architecture.

Vasudevathe father of Ka, and the half-brother of Nanda Mahrja; the state of pure goodness, which transcends the material modes of nature and in which one can understand the Supreme Lord.

Vsudevathe Supreme Lord, Ka, son of Vasudeva, and proprietor of everything, material and spiritual.

Vedicpertaining to a culture in which all aspects of human life are under the guidance of the Vedas.

Viuthe Supreme Personality of Godhead in His four-armed expansion in Vaikuha.

VndvanaKas eternal abode, where He fully manifests His quality of sweetness; the village on this earth in which He enacted His childhood pastimes five thousand years ago.


Yamarjathe demigod of death who passes judgment on non-devotees at the time of death. He is the son of the sun-god and the brother of the sacred river Yamun.

Yavanaa class of humans fallen from the Vedic culture; a low-class person, generally a meat-eater; a barbarian.

Yogevarathe supreme master of all mystic powers, Ka.

Yugaone of the four ages of the universe, which differ in length and which rotate like calendar months.





Bhaktivedanta, A.C. (1994). Bhagavad-gt As It Is. Los Angeles: The Bhaktivedanta Book Trust.


Bhaktivedanta, A.C. (1999). rmad-Bhgavatam. Mumbai: The Bhaktivedanta Book Trust.


Bhaktivedanta, A.C. (1956). Back to Godhead Magazine Vol. III, Part VI, published May 20, 1956.

Rpa-vilsa dsa, (1989). The Seventh Goswami. New Jaipur Press.


Real L. J. Gagnon (2003): A Comparative Study of Gurukula and

Pondok PesantrenTraditional Educational Systems: A Case Study of Three Gurukulas in Indiaand Three Pondok Pesantrens in Indonesia. Thesis. Yogyakarta: Graduate Study Program in Informal Education at State University of Yogyakarta.




crya 2, 3, 11, 43, 60, 61, 66

Adharma 48, 61

Age of Kali (Kali-yuga) 13, 14,

15, 21, 42, 59, 60, 61, 65, 66,

Agriculture 12, 19, 40, 57, 58

Agro-Business 40

Animal Rights movement 48

rama 25, 37, 55, 59, 61

Association i, 23, 26, 27, 32, 53,

Atheism 6

Back to Godhead 1, 5, 14, 59

Bhaktivedanta i, iv, 9, 10, 54, 62,

64, 66, 76

Birth v, 6, 7, 14, 41, 60, 65

Birthright 4, 7, 9

Brhmaa 4, 7, 8, 10, 15, 19,

31, 36, 42, 66

Brahmacr 41, 53, 56, 61

Brahmacarya 53, 62


Bull 28, 29, 56

Bullocks 17, 18, 19

Byproduct 28, 50

Campaign 48

Canada I, 76

Car (motor) 17, 18, 19

Caste 4, 7, 9

Casteless 7, 8, 9, 10

Celibacy 53


Caitanya Mahprabhu 1, 2, 21,

23, 49, 60, 63, 66, 68

Chand Kazi 49

Chanting 9, 16, 21, 25, 43, 63,

66, 68

Children 26, 28, 31, 37, 39, 50, 64

Circumstances 29

City 17, 18, 21, 36, 37, 39, 43,

48, 49, 55

Civilization 12, 13, 14, 23, 40,

Classless 4, 10, 60

Cloth 16, 20, 31

Colleges 34, 53, 54

Commerce 13, 28

Communities 10, 17, 33, 34, 35

37, 38, 39, 47, 59

Community v, vii, 4, 9, 18, 34,

38, 55, 56, 58, 61, 62, 66

Conscious 17, 25, 43, 44, 46,

48, 55, 67

Consciousness 1, 12, 13, 14, 18,

25, 32, 34, 36, 39, 40, 42, 43,

46, 50, 51, 55, 58, 62, 64, 66,

Country 38, 41, 43, 47, 49, 54

Cow protection 12, 13, 14, 19,

22, 28, 48, 50

Cows 10, 12, 15, 16, 17, 28, 29, 35,

36, 38, 43, 44, 48, 49, 50, 51, 58

Culture 2, 3, 6, 9, 12, 13, 14, 15,

16, 18, 30, 36, 41, 46, 74


Daiv-varrama 27, 29, 30, 38,

Death 13, 14, 28, 67, 69

Demoniac 5, 6, 35 Development vii, 9, 12, 13, 26,

28, 33, 37, 40, 76

Devotees 6, 10, 15, 23, 28, 33,

34, 35, 36, 37, 38, 41, 43, 44,

45, 46, 47, 48, 49, 53, 54, 55,

56, 57, 58, 67, 69

Devotional service 9, 10, 11, 25,

34, 43, 45, 53, 54, 55, 59, 62,

Dharma i, ii, iii, iv, vi, vii, 11,

Diploma oriented 40

Disciples 2, 39, 52

Division 4, 7, 8, 10, 11, 23, 68

Duty 14, 21, 22, 48

Eco-village i

Education iii, 6, 9, 10, 17, 19,

26, 27, 34, 38, 39, 40, 41, 42,

53, 63

Essence 5, 11, 35

Eternal 11, 14, 41, 67 ,68 Example 6, 14, 20, 31, 35, 46, 49, 53, 61

Exploit 16, 23, 28

Factory 16, 18, 19, 26

Farm Project vii, 19, 22

Farming communities 10, 22,

32, 36, 37

Farms 18, 20, 26, 28, 32

Farmer 31

Fifty percent Farmer 31, 33, 34,

39, 43


Food 13, 16, 17, 18, 19, 20, 22,

Forest 14, 57

Formal Education 41, 42

Gandhi see Mahatma Gandhi

Generation 39

Ghee 50

Gt-nagar i, 1, 5, 6, 8, 10, 11,

33, 37, 38, 52, 56, 58

Glovesco 10, 63, 76

Goal 14, 15, 34, 51

Godbrothers I, 54

Godhead 1, 2, 3, 4, 5, 14, 15, 59, 61, 63, 64, 65, 67, 68, 70

Goodness 8, 27, 67, 68

Graduate 52, 55, 56, 57, 58,75,

Grains 17, 28, 31

Ghastha 57, 61, 63

Guru 10, 43, 63

Gurukula 53, 57, 63, 76

Hari 3, 63

Haridsa hkura 21

Harijana 3, 4, 7, 10, 63

Harvest 31, 56

Health 17, 24, 27, 32

Hell 20

Home 13, 17, 36, 57, 61

Hostel 13, 17, 36, 57, 61

Household 3, 4, 8, 12, 13, 14, 15,

16, 23, 24, 28, 41, 53, 61, 65,

67, 68, 69

Illiterate 19, 42

Indonesia i

Ireland vii

Impersonalism 50, 67


Incarnation 15

Indifference 13, 15, 50

Initiation 3, 10, 32, 55, 57

Instruction 11, 15, 16, 32, 33, 43

50, 53

ISKCON 1, 9, 10, 28, 32, 51,

58, 64, 66

Kali-yuga see age of Kali

Kill/killing 13, 22, 37, 73

Krtana 2, 3, 4, 9, 64, 66

Knowledge 10, 14, 15, 23, 49, 61,

Ka 1, 6, 9, 15, 16, 17, 21, 22,

23, 25, 29, 32, 33, 34, 36, 39,

41, 44, 45, 50, 54, 55, 58, 59,

61, 62, 63, 64, 65, 66

Katriya 7, 8, 19, 22, 23, 64, 68

Lakhs 3, 8

Land vi, 10, 16, 18, 22, 26, 29,

31, 35, 37, 38, 46, 49, 55, 56,

57, 58

Life 3, 5, 6, 8, 9, 13, 14, 15, 16, 17,

18, 19, 20, 22, 23, 25, 26, 27, 31,

35, 38, 41, 43, 44, 45, 46, 50,

52, 53, 58, 59, 61, 62, 63, 65,

67, 68

*** 67, 69 Life-long education 40, 41

Local materials 28

Local moving 18

London vii

Mahrja 7, 13, 14, 33, 39, 47,

52, 62, 63, 65, 66, 68, 73, 75, 76,

Mahtm 1, 2, 3, 4, 5, 6, 7, 9, 10,

11, 16, 63, 65, 66, 72


Material 14, 17, 22, 23, 28, 29,

41, 44, 45, 65, 67, 68

Mayajana 3, 65

Mypur 16, 19, 22, 65

Milk 13, 16, 17, 20, 50

Minds 20, 21, 30, 45, 50, 52

Mission i, 1, 6, 10, 33, 60, 77

Modes 4, 8, 27, 68

Mother Earth 35

Movement iii, 1, 2, 3, 4, 6, 7, 9,

10, 11, 25, 29, 32, 48, 50, 60,

62, 63, 64, 65, 66, 67

Nature vi, 4, 8, 22, 23, 27, 42, 68

Organization 10, 16, 25, 48, 57,

63, 76

Parents26, 31, 41, 75

Passion 8, 27

Philosophy 16, 17, 29, 45, 59, 61,

Poverty 45

Prabhupda i, ii, iii, iv, vi, vii, 1,

10, 11, 12, 16, 17, 18, 19, 20, 21,

22, 23, 24, 25, 28, 31, 32, 33, 34,

35, 36, 37, 38, 39, 40, 42, 43,

44, 46, 47, 48, 50, 52, 53, 56 58,

59, 60, 62, 64, 66

Problems 18, 41, 43, 44

Produce 8, 16, 17, 18, 19, 22, 27,

28, 53

Prosperity 13, 29

Protection 11, 13, 14, 15, 16, 19,

21, 22, 23, 24, 28, 48, 50, 51

Quality 4, 43, 69

Residential 37, 57



Results 28, 41, 53

Santana dharma 11, 14, 59, 64,


Sakrtana 1, 2, 9, 11, 60, 62, 65,

66, 67

Sannysa 14, 21, 61, 63, 67

School 19, 40, 41, 42, 54, 57, 63

Science 9, 10, 29, 66

Scientific 3, 4, 9, 12, 34, 38, 74

Scriptures 3, 4, 8, 64, 68

Self dependent 17

Sense gratification 23, 27

Sin/sinful 11, 12, 14, 18, 36, 60

Slaughterhouse 18, 28, 36, 47, 48

Spiritual degradation 6

Spiritual life 5, 27, 45, 46, 50,

62, 63, 67, 68

Sporting 17

rmad- Bhgavatam 2, 12, 23,

25, 34, 35, 61, 66, 67

dra 7, 19, 22, 36, 38, 42, 68

Teacher 31, 41

Temple worship 2, 9

Temples 3, 6, 9, 17, 35, 39, 50,

51, 70

Theistic 2, 3

Traditional 26, 30, 32, 53, 68

Training 9, 14, 17, 34, 39, 42, 53, 54, 55, 76

Transcendental 3, 8, 25


Truth 8, 29, 64

Ugra-karma 27, 28, 68

Universe 8, 69

Vaiya 7, 22, 38, 42, 68

Vaiava 2, 52, 55, 58, 67

Values 6, 26, 27, 30

Vnaprastha 14, 61, 68

Varrama i, ii, iii, iv, vi, vii,

10, 11, 12, 14, 21, 23, 24, 25, 26,

27, 28, 29, 30, 31, 33, 34, 35, 37,

38, 39, 40, 41, 42, 45, 52, 58, 59,

60, 62, 63, 64, 68, 76, 77

Varrama Colleges 10, 33

Varrama communities 10, 33,

37 ,77

Varrama Dharma 10, 23, 59,

Village 16, 18, 26, 31, 32, 37, 42,

43, 44, 46, 52, 55, 56, 57, 58, 59,

60, 68, 76

Vndvana 18, 22, 24, 32, 59, 60,

64, 68

Well-wishers 55, 56

Work 2, 4, 16, 22, 26, 27, 28, 32,

33, 36, 38, 43, 44, 48, 49, 54, 58

World 2, 3, 4, 8, 9, 10, 13, 20, 21

22, 23, 26, 30, 38, 39, 40, 43, 45,

48, 50, 53, 54, 55, 60, 61, 65

Years 1, 26, 31, 32, 34, 42, 46, 48,

49, 54, 55, 57, 60, 63, 65, 66,

68, 75



About the author


Born as Real Gagnon to French-Canadian Roman-Catholic parents in Northern Ontario, His Holiness Bhakti Rghava Swami Mahrja spent seven years of his undergraduate studies in a seminary before completing his Bachelor of Arts degree at the University of Ottawa in 1968, majoring in philosophy and psychology. After serving as a Social Worker and Counsellor from 1968 to 1971, he joined the Hare Krishna Movement in 1974 serving at the ISKCON Ottawa temple. From 1976 to 1992, Mahrja lived in India, engaged in village and youth outreach programs. From 1979 to 1986, he became the Regional Director for the Nama Hatta program based in rdhma Mypur. He accepted the renounced order of sannyasa at Gaura Purnima of 1985. In 1986 Mahrja relocated to Kolkata where he set up the Bhakti Vedanta Youth Services (BYS) in Kolkata and in the year 1990 he became Temple President of ISKCON Secunderabad as well as co-President for the Hyderabad farm. From 1993 to 2000, Mahrja served as co-GBC for Canada and as the Temple President for the ISKCON Montreal temple. From year 2001 to 2004 Mahrja relocated to Indonesia where he helped develop and oversee six rural community projects, in addition to two Youth Hostels.


During this period, in the year 2002, Mahrja established the Global Varnasrama Educational Social and Cultural Organization (GLOVESCO) and its website www.glovesco.org for the purpose of promoting the varnasrama mission. GLOVESCO was officially registered in South India in the year 2005 when devotee acquired 15 acres of land at the foothills of the Sahydri Mountains calling the varnasrama project Sahydri r Krishna Balarama Ketra (SSKBK). In the year 2004 Mahrja completed his Masters degree in Education, Cum Laude, from the University of Yogyakarta, writing his thesis entitled: A Comparative Study of Gurukula and Pondok Pesantren A Case Study of Three Gurukulas in India and Three Pondok Pesantren in Indonesia.


In the year 2006 His Holiness Bhakti Rghava Swami returned to India after a long absence of some 13 years. In 2007 he became a founding member of the National Varnasrama Development Committee for India. In the year 2008 Mahrja registered an NGO called GLOVESCO CAMBODIA and established a preaching center in Siem Reap as well as a rural project near the famed Angkor Wat temple (www.bhakticambodia.com). Since 2008 Mahrja oversees the yearly Global Varnasrama Seminar in r Mypur. In January of 2009 Mahrja inaugurated the Sahydri Varnasrama College at SSKBK. In November 2009, the leadership of India formally established the ISKCON Daiva Varrama Ministry (IDVM) Promoting Rural Development and appointed Mahrja as its National Minister.


Readers interested to contact His Holiness Bhakti Rghava Swami Mahrja or desiring to assist in the preaching mission of varrama dharma may write to him at the following address: Bhakti.Raghava.Swami@pamho.net. Readers may also visit the Ministrys official website at www.iskconvarnasrama.com.

[1] Ray of Vishnu: p. 9

[2] Reference taken verbatim from The Final Lesson DVD.

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