Why the Land of Dharma Forgets Dharma: Understanding India’s Indifference to Kṛṣṇa Consciousness

By H G Gauranga Sundar Das

Introduction: A Painful Irony

It is one of the great paradoxes of our times: the birthplace of the Bhagavad-gītā, where Lord Kṛṣṇa personally appeared and spoke timeless wisdom, is now a place where very few seriously practice or even study those teachings. For one who loves Śrīla Prabhupāda’s mission, it can be disheartening to see that the majority of Indians, though surrounded by temples, festivals, and rituals, remain largely uninterested in the essence of Sanātana Dharma — loving service to the Supreme Personality of Godhead.

As Indians, many of us feel this disappointment personally. We see western devotees who have taken up Kṛṣṇa Consciousness with great sincerity, studying scriptures deeply, following the regulative principles, and dedicating their lives to service. At the same time, millions born in India — the very land of the Vedas — show little enthusiasm for spiritual life beyond cultural formality. Why is it so?

Kṛṣṇa’s Universal Principle: The Rarity of True Seekers

In the Bhagavad-gītā (7.3), Kṛṣṇa clearly states:

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”

This proportion is universal. Whether in India, America, Europe, or Africa — true spiritual seekers are always rare. Human life is a crossroads between higher and lower tendencies, and most people, overwhelmed by material desires, remain content in worldly pursuits. The modern Indian is not an exception; if anything, the material distractions here have multiplied under the name of progress.

From Sacred Culture to Material Civilization

For centuries, India was a land where spirituality was not an optional activity — it was the foundation of life. Even the most ordinary person would begin the day with prayer, respect the cow, and see the temple as the heart of the community. However, with the influence of colonial education, industrialization, and globalization, the priorities shifted. Modern Indians began to equate progress with material development — a house, a car, a degree, a job abroad — rather than with purity, wisdom, and devotion.

Śrīla Prabhupāda warned that India, in its eagerness to imitate the West, would lose its spiritual wealth. Ironically, the West — tired of materialism — began looking toward India for spiritual guidance just as Indians were turning away from it. Thus, while sincere seekers from the West came to India to learn about bhakti-yoga, many Indians were busy chasing what the West was beginning to reject

Religion Without Realization

It is not that Indians are completely irreligious. Many visit temples, perform rituals, and celebrate festivals. But for most, these are social or emotional customs, not paths of self-realization. True dharma begins with śravaṇa (hearing) and kīrtana (chanting), with a sincere desire to know and serve the Lord. Without that desire, even grand rituals remain superficial.

In contrast, when a westerner comes to Kṛṣṇa Consciousness, it is usually after deep reflection. They often approach with sincerity born of philosophical inquiry and dissatisfaction with material life. That sincerity becomes their strength. Śrīla Prabhupāda himself appreciated this — that the western devotees, though new to Vedic culture, practiced seriously and often with great sacrifice.

The Global Disease: Distraction and Material Desire

Still, we must recognize that the real problem is not “India” or “the West.” The disease of materialism is global. Today’s society is designed to keep the mind restless — constant social media, endless consumerism, and competition. People are so absorbed in temporary pleasures that they rarely pause to question the purpose of existence. Thus, the Gītā’s statement remains true everywhere: among thousands, only a few endeavor for perfection.

Even among those who turn toward spirituality, only a rare soul comes to genuine bhakti. Most are still searching for material benefit — health, success, or peace — through religion. That is why faiths that promise material rewards or social privileges spread faster. The pure path of bhakti, which demands surrender and selfless love, naturally attracts fewer people. Yet those few are the most fortunate.

The Role of Time and Association

Periods of spiritual awakening come and go, just as day and night alternate in nature. During Śrīla Prabhupāda’s time, the movement exploded in the West. Later, it expanded rapidly in Russia, Eastern Europe, and now in India. Each phase depends on the mercy of devotees who dedicate their lives to spreading the message. When we compare new practitioners in one region to mature devotees in another, we may feel discouraged. But bhakti grows gradually, through sincere association and time.

As Lord Caitanya said, “By the mercy of the devotee, one gets the mercy of Kṛṣṇa, and by the mercy of Kṛṣṇa, one gets the association of devotees.” (CC Madhya 22.51)

This cycle of mercy sustains the movement — one heart inspiring another, life after life.

The Power of the Holy Name

Even though people today are deeply conditioned, the holy name of Kṛṣṇa is more powerful than all ignorance combined. The process of chanting does not depend on prior qualification. As Śrīla Prabhupāda explained, the holy name directly touches the soul, bypassing all material contamination. Yet for the name to reveal its full potency, sincerity is required. That sincerity may arise instantly in a pure-hearted soul, or it may awaken slowly through association with genuine devotees.

Hence, the best service we can render to society is to become such sincere devotees — living examples of the joy and peace that Kṛṣṇa Consciousness offers.

Preaching Through Example

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that one must be willing to shed twelve gallons of blood to make one person a devotee. This is not a poetic exaggeration; it is the reality of preaching. True transformation requires patience, sacrifice, and personal purity.

People are rarely convinced by philosophy alone. They are moved by the sight of someone who lives what he speaks — humble, compassionate, and genuinely happy in Kṛṣṇa’s service. Such devotees become walking scriptures, carrying the essence of Śrīla Prabhupāda’s teachings wherever they go.

The Real Solution: Personal Revival

If we wish to see India return to its spiritual roots, the change must begin with us. Instead of lamenting that others are not serious, we should deepen our own practice — chant attentively, study Prabhupāda’s books daily, serve selflessly, and cultivate humility. The fire of devotion spreads naturally; one burning lamp can ignite many others.

When people see a devotee whose life is peaceful, purposeful, and joyful, they begin to question their own lives. In this way, sincere example becomes the greatest preaching.

Conclusion: The Hope of Śrīla Prabhupāda’s Vision

Śrīla Prabhupāda once said, “India is the land of religion, but it has forgotten its treasure. If Indians simply revive Kṛṣṇa Consciousness, they can benefit the whole world.”

Indeed, this is the purpose of his movement — to remind the land of dharma of its true heritage. Though the task seems difficult, the mercy of Lord Caitanya is unlimited.

If even a few devotees in India practice with sincerity and compassion, Kṛṣṇa will empower them to awaken thousands. The spiritual potency of bhakti is never lost; it only waits for a sincere heart to carry it forward.