# Back to Godhead Magazine #34 *2000 (04)* Back to Godhead Magazine #34-04, 2000 PDF-View ## Welcome ARTICLES IN THIS ISSUE show the universal appeal and relevance of Kṛṣṇa consciousness, the essence of India’s great cultural tradition. “Bharata Culture on the Baltic Coast” takes us to the Festival of Indian Culture during its annual summer tour of Poland, where people get the chance to enjoy the art, dance, music, drama, cuisine, and philosophy of India. The festival stresses the spiritual aspects of the culture, giving people more than just a satisfying aesthetic experience; it helps draw out their devotion to the Lord, the innate quality of the soul in any culture. In “What Do We Mean by *V*arṇāśrama**?” Hare Kṛṣṇa Devī Dāsī, who has spent years researching the subject, explains what the original Indian, or Vedic, social organization is all about. She also shows adulterated forms of that system visible today, without the benefits of the original. Lord Kṛṣṇa designed v*arṇāśrama* for the spiritual progress of every member of human society, and Śrīla Prabhupāda wanted his followers to revive it for everyone’s benefit. Spiritual festivals and social organization are two ways in which the Kṛṣṇa consciousness movement works to raise the spiritual awareness of large numbers of people. Indian or Polish, American or Russian—all who come in touch with Kṛṣṇa advance toward perfection. Hare Kṛṣṇa. —Nāgarāja Dāsa, Editor Our Purposes > • To help all people discern reality from illusion, spirit from matter, the eternal from the temporary. > • To expose the faults of materialism. > • To offer guidance in the Vedic techniques of spiritual life. > • To preserve and spread the Vedic culture. > • To celebrate the chanting of the holy names of God as taught by Lord Śrī Caitanya Mahāprabhu. > • To help every living being remember and serve Śrī Kṛṣṇa, the Personality of Godhead. ## Letters *Mindblowing* It was really a pleasure reading the January/February issue of BTG. The article by Kālakaṇṭha Dāsa on the research project of Dhīra Govinda Dāsa was mind-blowing. I am a postgraduate student at the University of Mauritius. Many times I have tried to apply the teachings of Śrīla Prabhupāda to my research studies, but I was always unsuccessful. When I read that article, I was really inspired. In my opinion BTG magazine should publish more articles related to the personal experience of Śrīla Prabhupāda's teachings in everyday life. This will surely inspire more people to take to Kṛṣṇa consciousness and to strengthen the determination of Kṛṣṇa conscious devotees. Veer Ramloghun Mauritius (Via the Internet) *Uplifted* I am an ardent follower of this beautiful magazine. I come from a family with a strong religious background, all widely read in the holy scriptures. We were disciplined to follow the strict Vedic rules. I would like to give my heartfelt gratitude to all of you behind the superb BTG. Every time I receive an issue, I look forward to the next one. I’m getting spiritual upliftment from every issue. Subramaniyam Baskaran Scarborough, Ontario, Canada *Death and Remembering* In several places in BTG I have read that while departing the body, if the soul thinks of Lord Kṛṣṇa as the last thought, then it reaches only Lord Kṛṣṇa, the Supersoul, as its final destination. How does this fit with the laws of *karma*, where your past works determine your next life and destiny in the material world? Is it not saying that all your life you can commit sins and in old age run to the shelter of Lord Kṛṣṇa and try to develop the skills to think of Him in your last thoughts and thus reach Him—in other words, attain liberation? Amit Pande Via the Internet. OUR REPLY: One of the main teachings of *Bhagavad-gītā* is that *karma*, or work, done for the satisfaction of Kṛṣṇa brings no reaction. Such work is called a*karma*. The devotee serving Kṛṣṇa under the direction of Kṛṣṇa's representative, the bona fide spiritual master, performs spiritual activities that not only have no material reaction; they act to purify the consciousness. Purified consciousness means Kṛṣṇa consciousness. Unless we develop Kṛṣṇa consciousness during our life, to remember Kṛṣṇa at the time of death will be very difficult. Śrīla Prabhupāda cautions, “Remembrance of Kṛṣṇa is not possible for the impure soul who has not practiced Kṛṣṇa consciousness in devotional service.” At death, we’ll naturally remember whatever we’re attached to. If we spend our life developing attachments to things other than Kṛṣṇa, we’ll remember those things—look to them to save us—at the time of death. So while it is true that whoever remembers Kṛṣṇa at death goes to Him, we should understand that doing so will be impossible unless we diligently practice and awaken our love for Him. *Awesome* BTG is awesome. It reads beautifully. All the devotees who contribute are doing an incredible job. I can’t wait for the next issue. I remember the first time I ran across a devotee of Kṛṣṇa. If I could see him again, would he remember me? I wonder if he knows that what we talked about (on a KrishnaFest bus) had a profound effect on the way I would think about God for the rest of my life. Now I’m swallowing up as many of Prabhupāda's books as I can, chanting sixteen rounds every morning, and learning how to cook *prasādam.* All glories to the hardworking devotees behind the scenes of the only magazine that really needs to be at Borders bookstore. Jason Pearson Chicago, Illinois *Looking for Hope* I am a Life Member of ISKCON. I understand that a more materialistic life means a less spiritual one. But I’m not strong enough to follow all of God’s rules (as mentioned in the *Gītā*). I therefore follow a more materialistic life and less of a spiritual life, apart from praying to Lord Kṛṣṇa almost daily. I want to make money, get married, have a sex life, and eat meat. If I do all these things, does that mean I can never enter God’s kingdom when I die, even though I believe in God’s existence and pray to Him daily? Naresh Kumar Birmingham, England OUR REPLY: You are correct in saying that material life and spiritual life oppose each other. Fortunately, the power of Kṛṣṇa consciousness is such that you don’t have to give up your ordinary life and leave for the forest. You can spiritualize your life by connecting it with Kṛṣṇa. But connecting with Kṛṣṇa means following His instructions. If we disobey Kṛṣṇa or his representative, how can we expect to please Him with our prayers? The regulative principles followed by members of ISKCON are traditional rules found in the Vedic scriptures. Although any civilized person should follow them, in modern society they seem like great austerities. Our conditioning and *karma* make us think we can’t follow them. But if we are sincere in making spiritual progress, we’ll get the resolve to follow them. Achieving the association of Kṛṣṇa is no small feat. We shouldn’t think we don’t have to work for it. It takes effort, or what we refer to as austerity. In the *Śrīmad-Bhāgavatam,* Lord Ṛṣabhadeva tells His sons that human life is meant for austerity, because by austerity one can attain unending bliss. Our problem is that we’re not serious about attaining the goal. Materialists are so serious about such things as making millions of dollars or winning Olympic medals that they perform incredible austerities to attain their goals. We have to muster at least a minimum amount of desire if we expect to attain Kṛṣṇa. Śrīla Prabhupāda said that performing sinful activities while trying to advance in spiritual life is like trying to ignite a fire while pouring water on it; it won’t work. What you propose won’t work. You can’t have it both ways. Your problem is one of desire. You have to increase your desire for spiritual life. How can you do that? Regularly chant Hare Kṛṣṇa, read Śrīla Prabhupāda's books, associate with devotees, visit the temple, and so on. You are fighting an inner conflict, being pulled in two directions. If you want to be successful, you have to increase your attraction to the pull of Kṛṣṇa. Sinful life will dampen the power of even the best spiritual practices. Again, you have to have enough determination to give up sinful life. Pray to Kṛṣṇa for that, not for material things. He can give you strength and determination, as He has for thousands of others. Most ISKCON devotees came from backgrounds that included sinful acts, but they were able to give them up. It’s not so hard to give up meat-eating, for example. Millions of people who aren’t even spiritually inclined have given up this vicious habit. Don’t think that you can sincerely offer prayers to the Lord while slaughtering his innocent creatures. We suggest you at least give up this bad habit to show Kṛṣṇa you’re trying. Please write us at: BTG, P.O. Box 430, Alachua, FL 32616, USA. Or: BTG, 33 Janki Kutir, Next to State Bank of Hyderabad, Juhu, Mumbai 400 049, India. Phone: (022) 618-1718. E-mail: [email protected] Founder's Lecture: The Meaning of Perfection Once we know the key, we can attain perfection by the simple acts of our daily life. A lecture given in Vṛndāvana, India, on October 24, 1972 ### By His Divine Grace A.C. Bhaktivedanta Swami PrabhupādaFounder-Ācārya of the International Society for Krishna Consciousness > ataḥ pumbhir dvija-śreṣṭhā > varṇāśrama-vibhāgaśaḥ > svanuṣṭhitasya dharmasya > saṁsiddhir hari-toṣaṇam “O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.” —Śrīmad-Bhāgavatam 1.2.13 *Varṇāśrama* is very important in human society. Unless society accepts the principles of *varṇa* and *āśrama,* it is an animal society, not a human society. The four *varṇa*s, or occupational divisions, are *brāhmaṇas* [priests and teachers], *kṣatriyas* [rulers and warriors], *vaiśyas* [farmers and merchants], and *śūdras* [laborers and artisans]. The four *āśramas,* or spiritual orders, are *brahmacarya* [student], *gṛhastha* [householder], *vānaprastha* [retired], and *sannyāsa* [renounced]. That is Vedic culture: *varṇa* and *āśrama.* That is accepted as human society. In the *Viṣṇu Purāṇa* it is said, > varṇāśramācāravatā > puruṣeṇa paraḥ pumān > viṣṇur ārādhyate panthā > nānyat tat-toṣa-kāraṇam “The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of *varṇa* and *āśrama.* There is no other way to satisfy the Supreme Lord.” The whole aim of life is to achieve the favor of Viṣṇu. A *Ṛg-Veda* *mantra* says, *oṁ tad viṣṇoḥ paramaṁ padam:* “The abode of Viṣṇu is the supreme destination.” But people do not know the goal of life. *Na te viduḥ svārtha-gatiṁ hi viṣṇum.* Any society that does not know the aim of life is in darkness. Actually, at the present moment especially, the whole human society has missed the point. People are trying to be happy by material adjustment. Leaders are trying to make the whole human society happy by social adjustment, by political adjustment, by economic adjustment, or by religious adjustment. But the *Śrīmad-Bhāgavatam* says, *durāśayā ye bahir-artha-māninaḥ:* Their hope will never be fulfilled, because they have accepted the external, material energy of the Supreme Personality of Godhead as the key to happiness. Just as my shawl is external in relation to my body, my body is also external in relation to the real person, the soul. But people have no information of the soul, nor of Viṣṇu, or Kṛṣṇa, the origin of the soul. They are interested only in the external body. That is called *bahir-*artha*. Bahiḥ* means “external,” and *artha* means “interest.” In our book *Śrīmad-Bhāgavatam* we have a painting of a woman taking care of a cage while the bird within is dying. Bahir-*artha*-mānī means that we are taking care of the body but not taking care of the soul within. The *Śrīmad-Bhāgavtam* says that this is the civilization of cows and asses. *Sa eva go-*khara*ḥ. Go* means “cows,” and *khara* means “asses.” *Twice-born* Today’s verse was spoken in the forest of Naimisharanya thousands of years ago. The speaker, Sūta Gosvāmī, addresses the audience as *dvija-śreṣṭhāḥ,* “best of the twice-born.” All those present in that meeting were the best *brāhmaṇas, kṣatriyas,* and *vaiśyas.* These classes are supposed to be twice-born. One birth is by the father and mother, and the second birth is by the *guru* and Vedic knowledge. The *guru* is the father, and Vedic knowledge is the mother. *Śūdras* are once-born. They have no ceremony for becoming twice-born. Or, we can say, anyone who is not twice-born is a *śūdra.* If the twice-born ceremony is not observed, then the person is a *śūdra.* At present, even in India, these ceremonies are not accepted. People do not care for them. And what to speak of other countries. Therefore the conclusion of the *śāstra,* scripture, is *kalau śūdra-sambhavaḥ:* In this Age of Kali there are only *śūdras.* Practically there are no *brāhmaṇas,* no *kṣatriyas,* no *vaiśyas.* Today’s verse says, **varṇāśrama*-vibhāgaśaḥ,* “by the divisions of **varṇāśrama*.*” Unless society accepts the four *varṇas* and four *āśramas,* it is not human society. In human society there is understanding of God, not in animal society. Therefore, because the institution of *varṇāśrama* is now abolished, people are becoming godless, because *varṇāśrama* means the set-up of society where gradually one can understand Viṣṇu and worship Viṣṇu. *Viṣṇur ārādhyate.* That is the system. Today we have so-called **brāhmaṇa*s* and so-called *kṣatriyas* who have no information of Viṣṇu. They declare, “I am a *brāhmaṇa*”; “I am a *kṣatriya.*” But according to *śāstra* they are called *dvija-bandhu,* those born of *brāhmaṇa*, kṣatriya, or *vaiśya* families who do not act like **brāhmaṇa*s*, *kṣatriyas*, or *vaiśya*s. They are not accepted as *dvija,* twice-born. The *Mahābhārata* was compiled by Vyāsadeva for women, *śūdras,* and *dvija-bandhus,* because these groups generally could not understand the language of the four original *Vedas.* The *Mahābhārata* is called the fifth *Veda.* In the *Bhagavad-gītā* it is said, > māṁ hi pārtha vyapāśritya > ye ’pi syuḥ pāpa-yonayaḥ > striyo vaiśyās tathā śūdrās > te ’pi yānti parāṁ gatim When one becomes Kṛṣṇa conscious, it does not matter whether one is a woman, a *śūdra,* or a *dvija-bandhu;* one can be elevated to the highest platform of perfection. That is Kṛṣṇa's special favor. Everyone must attain perfection, but people are not interested in understanding or pursuing the perfection of life. The perfection, as stated in today’s verse, is *hari-toṣaṇam,* to satisfy the Supreme Personality of Godhead. *Lord Kṛṣṇa's Position* The Supreme Personality of Godhead is Viṣṇu, or Kṛṣṇa. Kṛṣṇa is the origin of *viṣṇu-tattva*—the category of Viṣṇu, or God. *Ahaṁ sarvasya prabha-vaḥ.* Kṛṣṇa says that He is the origin of Viṣṇu. He is the origin of Brahmā, Viṣṇu, and Maheśvara, the original demigods of the creation. Brahmā is the creator, Viṣṇu is the maintainer, and Maheśvara—Mahādeva, or Lord Śiva—is the destroyer. When Kṛṣṇa says, *ahaṁ sarvasya prabhavaḥ,* that means He’s the origin of Brahmā, Viṣṇu, and Lord Śiva. So if we satisfy Hari, or Kṛṣṇa, the Supreme Personality of Godhead, we don’t have to separately satisfy the demigods. Kṛṣṇa includes everything. An example is given: *yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ.* By pouring water on the root of a tree, you automatically water the branches, twigs, leaves, flowers—everything. *Prāṇopahārāc ca yathendriyāṇām:* By supplying food to the stomach, automatically the energy will be distributed to other parts of the body. You do not have to supply food to the eyes, to the ears, to the nose. No. Simply supply food to the stomach, and the energy will be distributed. Similarly, *saṁsiddhir hari-toṣaṇam:* If you simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. We read an example of this point in the *Mahābhārata.* Once Duryodhana, the enemy of the Pāṇḍavas, satisfied the sage Durvāsā, so Durvāsā wanted to give him a benediction. Duryodhana was very cunning. His only aim was to cheat the Pāṇḍavas. Duryodhana told Durvāsā, “My dear sir, I shall ask you for the benediction some other time, not now.” Later, when the Pāṇḍavas, with their wife Draupadī, were in exile in the forest, Duryodhana approached Durvāsā Muni. “My dear sir, you wanted to give me a benediction. I have come for it. Go to the Pāṇḍavas with your sixty thousand disciples after Draupadī has eaten.” Durvāsā was known for creating havoc when displeased. Duryodhana felt that the Pāṇḍavas, living in the forest without adequate supplies, would not be able to receive Durvāsā properly, and he would punish them with his great power. Durvāsā and his disciples then visited the Pāṇḍavas in the forest. As *kṣatriyas,* the Pāṇḍavas were duty bound to receive the *brāhmaṇas.* But the Pāṇḍavas had eaten and had nothing to offer their guests. Perplexed, the Pāṇḍavas asked them to bathe while they made the arrangements to feed them. Kṛṣṇa's vow is that He will always see that His devotees are protected. So when the Pāṇḍavas were perplexed, Kṛṣṇa came there. “What is the problem?” Kṛṣṇa asked. They explained, and then Kṛṣṇa asked if Draupadī, the wife of the Pāṇḍavas, had eaten. Draupadī had once received the benediction that as long as she had not eaten her meal, she would be able to feed any number of guests. She told Kṛṣṇa that she had already eaten. “Just go and find any little food in the kitchen,” Kṛṣṇa said. Draupadī found a little food stuck to the side of a pot and brought it to Kṛṣṇa. When Kṛṣṇa ate it, Durvāsā Muni and company felt that their stomachs were full. Ashamed at being unable to accept a meal from the Pāṇḍavas, they fled. That is the process. If you can satisfy Kṛṣṇa—if Kṛṣṇa says, “All right”—then everything is all right. That is the principle of the Kṛṣṇa consciousness movement. Somehow or other, satisfy Kṛṣṇa. *Saṁsiddhir hari-toṣaṇam.* Then you will get all perfection. It is a very simple method. Try to satisfy Kṛṣṇa, and you will be satisfied in every respect. Everything will be perfect. Kṛṣṇa also says that. And it is not very difficult to satisfy Kṛṣṇa. Kṛṣṇa is so kind. He says, *patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati:* “You want to feed Me—that’s all right. Just collect a flower or a leaf and offer it to Me with devotion.” The real offering is *bhakti*—love, devotion. Kṛṣṇa is not asking you to bring Him large quantities of delicious food. No. Kṛṣṇa wants your love. Kṛṣṇa is not a beggar, nor is He hungry, coming to your place to eat something. That’s not Kṛṣṇa's position. Kṛṣṇa wants only your love. A father takes responsibility for the whole family. He works hard day and night to maintain the family. In return, he only expects love from his wife and children. That is the impetus for economic development. The father works hard to earn money, but he needs only a little for himself. He works hard so that when he comes home, he can see his wife and children very satisfied. Similarly, Kṛṣṇa has expanded His family. He has become so many living entities. What is the idea? *Ānandamayo ’bhyāsāt.* Because He’s *ānandamaya,* full of pleasure, He wants to enjoy loving exchanges between Himself and the living entities. That is His purpose. Otherwise, why has He created us? He wants love. But rascals have forgotten that. They say, “There is no God. I am God. I am the enjoyer.” Instead of loving God, they are becoming “God.” This has killed the whole situation. Therefore Kṛṣṇa comes. He wants to reestablish the reciprocal exchange of love, which is called *bhakti*. You love Kṛṣṇa, and Kṛṣṇa loves you. Kṛṣṇa loves you even without receiving your love. Otherwise, how are you eating? You cannot live even for a moment without Kṛṣṇa's mercy. That’s a fact. *Eko bahūnāṁ yo vidadhāti kāmān.* *The Meaning of Dharma* Kṛṣṇa comes to establish *dharma*. *Dharma* means what is enjoined by the Lord. What God says, that is *dharma*. Not that you manufacture your *dharma*. God, Kṛṣṇa, says, *man-manā bhava mad-bhakto mad-yājī māṁ namaskuru:* “Always think of Me, become My devotee, worship Me, and bow down to Me.” Kṛṣṇa says, *sarva-dharmān parityajya mām ekaṁ śaraṇam vraja:* “Abandon all varieties of religion and just surrender unto Me.” This is *dharma*. Any so-called *dharma* that does not involve surrender to God is not real *dharma*. It is called *kaitava* *dharma*, “cheating religion.” Therefore the *Śrīmad-Bhāgavatam* says, *dharma*ḥ projjhita-kaitavo ’tra: “All cheating *dharma* is thrown away, kicked out.” Here the same thing is confirmed: *svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam.* You are religious; that’s all right. But the purpose of religion is to satisfy the Supreme Lord. That is perfection. It doesn’t matter what your occupation is. It is said, *varṇāśrama-vibhāgaśaḥ,* “by the divisions of *varṇāśrama.*” A *brāhmaṇa* can satisfy Kṛṣṇa by his austerity, by his truthfulness, by his knowledge of the **śāstras*.* He can preach the knowledge of the *śāstras* to the world. He can eat on behalf of God. According to Vedic civilization, there is *brāhmaṇa*-bhojana. Brāhmaṇa-bhojana means that Kṛṣṇa eats through the *brāhmaṇa*s. So a *brāhmaṇa* can remain a *brāhmaṇa* and satisfy the Lord by his activities. The same is true for others. Arjuna was not a *brāhmaṇa*; he was *kṣatriya.* He was not a *sannyāsī;* he was a *gṛhastha,* a householder and a king. He knew how to kill. So by killing he satisfied Kṛṣṇa. *Saṁsiddhir hari-toṣaṇam.* That was the whole purpose of the *Bhagavad-gītā.* Arjuna was unwilling to kill, and Kṛṣṇa was inducing him, “You must kill.” And when Arjuna agreed to kill, then Kṛṣṇa became satisfied and Arjuna became perfect. These examples are evidence. The purpose of life is to satisfy Kṛṣṇa. When Arjuna refused to fight, that was for his own satisfaction. “I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?” These considerations were all sense gratification, so-called nonviolence. A devotee does not know what is violence and non-violence. He wants to satisfy Kṛṣṇa. That’s all. Devotees do not know what is morality or immorality. They want to satisfy Kṛṣṇa. The *gopīs,* the cowherd girls, went to Kṛṣṇa in the dead of night. That is immoral. But they did not know what is morality or immorality. They had to go to Kṛṣṇa. *Saṁsiddhir hari-toṣaṇam.* Everyone should try to satisfy Lord Kṛṣṇa. *Man-manā bhava mad-bhakto *mad-yājī* *māṁ namaskuru*.* That is the perfection of life. Always think of Kṛṣṇa (*man-manāḥ*). “Always become My devotee” (*mad-bhakta*). “Always worship Me” (*mad-yājī*). “Always offer your obeisances unto Me” (*māṁ namaskuru*). “But I have another religion, Sir. Why shall I think of You only? I have to think of Goddess Kālī. Otherwise I cannot eat meat.” Therefore Lord Kṛṣṇa says, *sarva-dharmān parityajya:* “It is all nonsense. Give up all this nonsense.” *Mām ekam.* “Simply surrender unto Me.” *Ekam.* “Don’t bother with the demigods.” So this is the real *dharma*: *saṁsiddhir hari-toṣaṇam.* Somehow or other, satisfy Kṛṣṇa. Arjuna satisfied Kṛṣṇa by killing. Killing is not a very good art. But because by killing, Arjuna satisfied Kṛṣṇa, Kṛṣṇa gave him a certificate: *bhakto ’si me sakhā ceti*, “Oh, you are My very dear friend.” Kṛṣṇa's purpose was to kill the demons. *Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām.* Arjuna helped kill the demons and fulfill the desire of Kṛṣṇa. Therefore Arjuna became perfect by killing. So if you do anything sanctioned by Kṛṣṇa, or by His bona fide representative, that is real *dharma*. *Saṁsiddhir hari-toṣaṇam.* Thank you very much. ## Q & A on the Gītā, Part 5 ### Compiled by Krishan B. Lal *The* Gītā*, or* Bhagavad-gītā (“*The* Song of God”), was spoken five thousand years ago by Lord Kṛṣṇa to the prince Arjuna. It contains the essence of Vedic knowledge. *The compiler has applied a question / answer format to the Introduction to* Bhagavad-gītā As It Is*, by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.* *Can we travel to higher planets?* As we, the living entity, repeatedly transmigrate from one body to another, we also travel from one planet to another. But we cannot go to any planet we like merely by a mechanical arrangement. If we desire to go to other planets, there is a process for going there, and no mechanical arrangement is necessary. The *Gītā* instructs *yānti deva-vratā devān pitīn yānti pitṛ-vratāḥ.* There are three planetary systems: higher, middle, and lower. The moon, the sun, and higher planets are called Svargaloka. The earth belongs to the middle planetary system. *Bhagavad-gītā* informs us how to travel to the higher planetary systems (Devaloka) with a very simple formula: *yānti deva-vratā devān.* One need only worship the particular demigod of that planet. Yet *Bhagavad-gītā* does not advise us to go to any of the planets in the material world, because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease, and old age. But one who wants to approach the supreme planet, Kṛṣṇaloka, or any of the other planets within the spiritual sky will not meet with these material inconveniences. > Is the material world a reflection > of the spiritual world? In the Fifteenth Chapter of the *Bhagavad-gītā,* the real picture of the material world is given. It is said there: > ūrdhva-mūlam adhaḥ-śākham > aśvatthaṁ prāhur avyayam > chandāṁsi yasya parṇāni > yas taṁ veda sa veda-vit Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: A person standing on the bank of a river or any reservoir of water can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, the material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there are substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water—there is no happiness—but the real water of actual happiness is there in the spiritual world. All of this information is given in the *Bhagavad-gītā,* and we are given information how to leave the material world and begin a truly blissful life in the spiritual sky. *How can we attain the spiritual world?* The Lord suggests that we attain the spiritual world in the following manner (Bg. 15.5): > nirmāna-mohā jita-saṅga-doṣā > adhyātma-nityā vinivṛtta-kāmāḥ > dvandvair vimuktāḥ sukha-duḥkha-saṁjñair > gacchanty amūḍhāḥ padam avyayaṁ tat The *padam avyayam,* or eternal kingdom, can be reached by one who is *nirmāna-moha.* What does this mean? We are after designations. Someone wants to become “sir,” someone wants to become “lord,” someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body, because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. The eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. *Why can’t we see the spiritual world?* The *Gītā* (8.21) states: > avyakto ’kṣara ity uktas > tam āhuḥ paramāṁ gatim > yaṁ prāpya na nivartante > tad dhāma paramaṁ mama *Avyakta* means “unmanifested.” The spiritual world is unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within the material universe, so what to speak of the spiritual planets. *What are the relative sizes of the material and spiritual worlds?* The material world has been approximated as only one quarter of the creation (*ekāṁśena sthito jagat*). In the material segment there are millions and billions of universes with trillions of planets and suns, stars, and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. *How does reincarnation take place?* The living entity decides to act in a certain way and is then entangled in the reactions of his work. If he forgets Kṛṣṇa at death, after giving up the body he enters another, as we put on and take off clothes. As the soul thus migrates, he suffers the reactions of his past activities. A person dies after higher authorities have decided what form of body he will have in the next life. According to our activities in this life, we either rise or sink. > yaṁ yaṁ vāpi smaran bhāvaṁ > tyajaty ante kalevaram > taṁ tam evaiti kaunteya > sadā tad-bhāva-bhāvitaḥ “Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.” (Bg. 8.6). At the time of death either we remain in the inferior energy of this material world, or we transfer to the energy of the spiritual world. This life is a preparation for the next life. If we prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord’s. *What is the result of remembering Kṛṣṇa at the time of death?* In *Bhagavad-gītā* (8.5) it is said: > anta-kāle ca mām eva > smaran muktvā kalevaram > yaḥ prayāti sa mad-bhāvaṁ > yāti nāsty atra saṁśayaḥ “And whoever at the end of his life quits his body remembering Me alone at once attains My nature. Of this there is no doubt.” One who thinks of Kṛṣṇa at the time of death goes to Kṛṣṇa. One must remember the form of Kṛṣṇa; if he quits his body thinking of this form, he surely approaches the spiritual kingdom. *What is the difference between spiritual form and our present body?* The Supreme Being is **sac-cid-ānanda*-vigraha*—that is, His form is eternal, full of knowledge and bliss. Our present body is not **sac-cid-ānanda*.* It is *asat,* not *sat.* It is not eternal; it is perishable. It is not *cit,* full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of the material world. The body is also *nirānanda;* instead of being full of bliss it is full of misery. All of the miseries we experience in this world arise from the body, but one who leaves the body thinking of Lord Kṛṣṇa, the Supreme Personality of Godhead, at once attains a *sac-cid-ānanda* body. *Does thinking of Kṛṣṇa require giving up our occupational duties?* In the eighth chapter of *Bhagavad-gītā,* Kṛṣṇa does not advise Arjuna to remember Him and give up his occupation. > tasmāt sarveṣu kāleṣu > mām anusmara yudhya ca > mayy arpita-mano-buddhir > mām evaiṣyasy asaṁśayaḥ “Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time continue your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.” (Bg. 8.7) Arjuna was always thinking of Kṛṣṇa; he was the constant companion of Kṛṣṇa, and at the same time he was a warrior. Kṛṣṇa did not advise him to give up fighting and go to the forest to meditate. *What is required to remember Kṛṣṇa at death?* If we don’t practice remembering Kṛṣṇa while struggling for existence, it will not be possible to remember Him at death. Lord Caitanya also advises this. He says, *kīrtanīyaḥ sadā hariḥ:* one should practice chanting the names of the Lord always. The names of the Lord and the Lord are identical. So Lord Kṛṣṇa's instructions to Arjuna to “remember Me” and Lord Caitanya’s injunction to “always chant the names of Lord Kṛṣṇa” are the same instruction. There is no difference, because Kṛṣṇa and Kṛṣṇa's name are identical. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life’s activities in such a way that we can remember Him always. *How is it possible to always remember Kṛṣṇa while working?* Spiritual teachers give the following example: If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, Śrī Kṛṣṇa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. *Who is the best yogi?* When Lord Kṛṣṇa delineates the *yoga* system, Arjuna says that the practice of this system is not possible for him. > arjuna uvāca > yo ’yaṁ yogas tvayā proktaḥ > sāmyena madhusūdana > etasyāhaṁ na paśyāmi > cañcalatvāt sthitiṁ sthirām “Arjuna said: O Madhusūdana, the system of *yoga* which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.” (Bg. 6.33) But the Lord says: > yoginām api sarveṣāṁ > mad-gaten-āntar-ātmanā > śraddhāvān bhajate yo māṁ > sa me yuktatamo mataḥ “Of all **yogi*s*, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me is the most intimately united with Me in *yoga* and is the highest of all. That is My opinion.” (Bg. 6.47) So one who thinks of the Supreme Lord always is the greatest *yogi*, the greatest *jñānī,* and the greatest devotee at the same time. The Lord further tells Arjuna that as a *kṣatriya* he cannot give up his fighting, but if he fights remembering Kṛṣṇa, he will be able to remember Kṛṣṇa at the time of death. One must be completely surrendered in the transcendental loving service of the Lord. *What are the destinations of the different kinds of transcendentalists?* There are different kinds of transcendentalists: the *brahma-vādī,* who realizes the Lord’s spiritual effulgence (*brahma-jyoti*); the *paramātmā-vādī,* who realizes the Supersoul, or the Lord in the heart; and the devotee, who realizes Bhagavān, the Personality of Godhead. One who desires to merge into the existence of the Supreme Brahman is transferred to the *brahma-jyoti* of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuṇṭha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Nārāyaṇa with four hands associates with him there. At the end of life the transcendentalists think either of the *brahma-jyoti,* the Paramātmā, or the Supreme Personality of Godhead Śrī Kṛṣṇa. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuṇṭha planets or the Goloka Vṛndāvana planet. The Lord says, “Of this there is no doubt.” There is no question of disbelieving it. We should not reject what does not tally with our imagination. Our attitude should be that of Arjuna: “I believe everything that You have said.” *Krishnan B. Lal, an ISKCON Life Member, is retired and lives in Huntington Beach, California*. ## Śrīla Prabhupāda Speaks Out *“Kṛṣṇa Consciousness Is Real Science”* *Here we continue an exchange between His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda and the poet Allen Ginsberg. It took place on May 12, 1969, in Columbus, Ohio.* Śrīla Prabhupāda*:* Kṛṣṇa consciousness is not a bluff. It is real science, real authority. One simply has to understand it. That’s all. Therefore, in *Caitanya-caritāmṛta* it is said, *kṛṣṇa yei bhaje sei baḍa catura*:** Unless one is very, very intelligent, he cannot come to Kṛṣṇa consciousness. He must be very intelligent. So if we find one or two intelligent persons . . . *Ekaś candras tamo hanti na ca* tārāḥ sahasraśaḥ*:* One moon is sufficient to eradicate all darkness. There is no need of millions of stars. Kṛṣṇa consciousness is so beautiful. You call any intelligent person, and we are prepared to convince him. Any intelligent person. He must be a little intelligent. That’s all. Allen Ginsberg: Yes, but *I’m* not even convinced. I mean, everything you say is beautiful, but . . . Śrīla Prabhupāda: No. You are a very intelligent boy. Why do you not think you are intelligent? You are a recognized poet; you are a popular poet. I take it that you are intelligent. You are first-class intelligent. You are chanting. Allen Ginsberg: But for me the chanting is almost a physical body movement, rather than a . . . Śrīla Prabhupāda: For now that may be, but your intelligence is sufficient. If this standard of intelligent men is what I get as my followers, that will be my good fortune. You see. Now, at least, I request you that you try to understand this Kṛṣṇa consciousness philosophy. It is not sentiment. It is not bluffing. It is not a money-making business. Allen Ginsberg: No. Obviously not. Śrīla Prabhupāda: You see? You know my activities from the very beginning. I came here single-handed. I chanted. That’s all. I never asked anybody for money. Allen Ginsberg: That was never in question. Śrīla Prabhupāda: I never said, “I’ll give you Kṛṣṇa consciousness for this or that.” No. So it is not a bluff. It is purely scientific. Transcendental science. So I want some American gentlemen to understand this. Allen Ginsberg: Well, Howard [Prabhupāda's disciple Hayagrīva Dāsa] teaches at the university, and he understands. Śrīla Prabhupāda: Yes. So we want many Howards. [*Chuckles.*] Your country is so big. Allen Ginsberg: Actually, what I was getting into . . . You were saying that Kṛṣṇa says, “So everything stands on My personality.” And then there was a twist there: “But I am . . .”—was it “empty”? Is that what you said before? Do you remember? Just about eight minutes ago, you concluded the analogy of the sun. Śrīla Prabhupāda: The sun-god, the sun globe, and the sunshine. Disciple: Kṛṣṇa says, “All things are depending on Me, but I am absent. I am not in them.” Allen Ginsberg: Oh, oh. I guess that’s where I . . . “Everything is depending on Me, yet I am not in them.” Śrīla Prabhupāda: “Everything is resting on Me. But I am not there.” For instance, this table is Kṛṣṇa. Without Kṛṣṇa it would have no existence. But at the same time, the table is not Kṛṣṇa. The pantheist will say, “Everything is God. Therefore, I worship this table.” Allen Ginsberg: So, then, who is Kṛṣṇa? Śrīla Prabhupāda: Kṛṣṇa is Kṛṣṇa. Allen Ginsberg: But if He’s not apprehensible by our senses . . . Śrīla Prabhupāda: No. Why say He’s not apprehensible by our senses? As we said before, in a sense even this table is Kṛṣṇa. But at the same time—and this is the philosophy of Lord Caitanya: *acintya-bhedābheda*—this or any other thing and Kṛṣṇa are simultaneously one and different. That is very easy to understand. Suppose this table is gold. But this one gold thing is not the whole gold mine. There is a difference. Similarly, everything is Kṛṣṇa, but still, everything is different from Kṛṣṇa. This principle of simultaneously one and different is explained in the *Viṣṇu Purāṇa. Eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā/ parasya brahmaṇaḥ śaktis tatedam akhilaṁ jagat.* In this verse we get the same idea that the Lord expands in the way of the sun-god, sun globe, and sunshine. The sun-god is situated in one place, and from that place blazing fire spreads its heat and light all over. You can see this principle practically demonstrated in everyday life, also: the expansion of the sun’s heat and light all over the universe. We know that whatever we see within this material existence is depending on the sunlight, the sunshine. This statement is verifiable scientifically. Your electricity, your this, your that—whatever item you take—fundamentally it is sunshine. All these planets are moving, rotating, based on the sunshine. If the sun’s heat were taken away, immediately the whole thing would be spoiled; therefore, everything is resting on the energy of the sun-god. But if you say, “Then let me search out the sun-god who is behind the sunshine,” to do that you will have to go there. Disciple: As I think the Christians also say, God is more than His creation. Śrīla Prabhupāda: Yes. Certainly. This creation is only a part of the manifestation of His energy. Insignificant. That is explained in *Bhagavad-gītā. Atha vā bahunaitena kiṁ jñātena* *tavārjuna/* *viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat:* “This whole material existence is simply a partial manifestation of My energy.” Kṛṣṇa says, “I have entered into this whole material creation, and it is a partial manifestation of My energy.” For instance, what is this body of yours? This body is a manifestation of your energy. The living entity is put into the mother’s womb in the form of a seed, and his body expands. This body is expanding. But because you are limited, your body expands only so much. Three feet or six feet. That’s all. No more. You cannot expand more than that. This is a crude example. But the Lord—He’s unlimited. So He’s expanding unlimitedly. *Bṛhattvād bṛṅhaṇattvād iti brahma. Brahman* means nothing is greater than Him, and nothing can expand like Him. So the Vedic culture offers us all information—scientifically. We simply have to disseminate it. We have got totally authoritative scriptures, with full descriptions of the Lord and answers to every possible question. Everything is here. This is not blind following. It is not religious fanaticism. It is actually solid ground. One simply has to understand nicely. That’s all. And there is no difficulty. It is so simple. Our initial recommendation is, Simply chant Hare Kṛṣṇa. If someone asks, “Aren’t these Sanskrit words?” that is not a problem. These are God’s names, and everyone is naturally attracted to chanting them. So what is the difficulty? Bring any other religious principle, and you won’t find any so easy as this. We don’t recommend anything ritualistic; that is not a very important thing. We are giving the main instruction for this age, saying, “Simply chant.” Of course, at our temples we have a few ritualistic performances. They give us a little help in focusing our mind on the Lord’s name. That’s all. They help. But they are not required. Caitanya Mahāprabhu says that all the strength and all the beauty, all the wisdom—everything is there in the name. Simply by chanting the name, we get all blessings, everything. Ritualistic performances assist us in hearing the name, but if somebody does not want our ritualistic performances, that is not an important thing. We simply recommend, “Please chant.” That’s all. For example, I requested you to chant. Not that I requested that you adopt our means. So this is what we are requesting. Let people chant—make an experiment. It is not a very difficult thing. Allen Ginsberg: Well, the chanting is easy, the chanting is easy. That’s true. Śrīla Prabhupāda: Yes. Let people do that and not come to the ritualistic performances. Let them chant as far as possible and see the result. This is the easiest method of transcendental realization. And if *you* recommend that people chant Hare Kṛṣṇa, oh, that will be accepted by many. Allen Ginsberg: No. You see, I recommend it quite a bit, but it isn’t accepted by very many. Śrīla Prabhupāda: [*Chuckles*.] No, no. To that I say, You are an American, and you are a popular leader. You have got some voice. I am a foreigner, newly arrived, so who cares about me? ## Bharata Culture On the Baltic Coast *ISKCON’s “Festival of Culture” carries the essence of the spiritual culture of India (originally called Bharata) to cities and towns throughout Poland.* ### By Śrī Prahlāda Dāsa Ewa, Beata, and Ania, three girls aged nine, eleven, and thirteen, live in Mrzezyno, a quiet town of four thousand with a beach and port on Poland’s northern Baltic coast. They wait excitedly all year for summer, when forty thousand vacationers descend on Mrzezyno and the town comes alive. Impromptu bars, cafes, discos, hotels, campgrounds, and billboards spring up. The girls’ excitement comes from more than just looking forward to summer tourism. Every day they go down to the beach to see, “Have they come yet?” One Saturday morning as the trio strolls along the port, they hear cymbal chimes and drum rhythms growing louder by the second. “It’s them!” the girls yell in joy, running in the direction of the sound. A bouquet of colors appears. Forty-five people dance down the street in two lines, women in elegant saris in front and back. Many in the group carry flags and strings of balloons. Spectators on the street and in windows smile to see the women’s friendly waves as they dance in unison. In the middle of the procession shaven-headed men in bright robes dance with joy to the accompaniment of cymbals, drums, a trumpet, and an accordion. The lead singer’s voice charms Ewa, Beata, and Ania with their favorite chant: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In their excitement the girls recognize someone. “Śrī Rādhikā!” They run forward to hug their old friend, dressed like a traditional Indian dancer. *Beach Party* The train of dancing devotees gradually winds its way to beach, where the procession attracts the curious. While some people laugh or ignore the scene, others clap, and many smile and wave. With a cue from Indradyumna Swami, Śrī Rādhikā halts the forward march. The sea forms a beautiful backdrop for the musical party. A crowd gathers to see the entertainment. Out in front, Śrī Rādhikā dances with Ewa, Beata, and Ania. They invite children from the ring of spectators to come and dance, and soon twenty-five dancers move in swirling chains. The music builds to an intense climax, everyone absorbed in Kṛṣṇa's holy names. Then, to the applause of bystanders, the performance comes to a close and Indradyumna Swami steps forward. “Ladies and gentlemen, thank you for your kind appreciation.” Gaurāṅgi Dāsī translates into Polish for the crowd. “We are members of the Hare Kṛṣṇa movement. Tonight and tomorrow at 5:00 PM we’ll be putting on a festival of Indian culture on the pier. The stage program will include traditional Indian music, dance, and theater. We also have exhibits on the Indian philosophy and way of life. “In one tent you’ll be able to put on an Indian sari to wear for the evening. In another you can have your face painted with Indian flower designs and treat yourself to delicious Indian vegetarian food. This is a festival for the whole family, and it’s free.” Indradyumna Swami asks who will be there, and most in the audience raise their hands high. The music starts again, and procession moves on. *Setting Up the Site* At the festival site, only a hundred meters from the beach, a team of devotees unloads the semitrailer. They set up fifteen tents along both sides of the pier and bolt scaffolding to the truck trailer to erect a stage. A banner adorning the stage reads “Festival of Indian Culture, 10th Anniversary Tour.” One crewman is Narottama Dāsa, age twenty-two, a second-generation Kṛṣṇa devotee and a graduate of a *gurukula* (Hare Kṛṣṇa school) in Murwillumbah, Australia. After graduating three years ago, he didn’t know what to do with himself. “My friends and I got into drugs. My parents tried to advise me against it, but they didn’t really have anything for me to do. Two years ago when Indradyumna Swami came to our farm, he spent a lot of time with me and encouraged me to start chanting again and to come to Poland. For six months I worked really hard for a local devotee, and finally I was able to buy my ticket. It’s the best thing I ever did. “Tomorrow when the festival finishes we’ll dismantle everything and then set up again the next day. We do festivals in two or three towns a week, five months a year. It’s a lot of hard work, but it’s fun too. Clean fun. I have friends here, and I feel I’m doing something worthwhile for people in general, for ISKCON, and for myself. My parents are really proud of me.” After the stage goes up, it’s time for Jāmbavān to do his work at the mixing desk. He tunes the sound system, adjusting the crossover and equalization. The twenty-two-year-old sound technician is a graduate of *gurukula* in India. His mother is Australian, and he was born in England. “I was living in Vṛndāvana with my parents, fiddling with my computer, waiting for something to happen with my life. Then Indradyumna Swami invited me to the Polish tour as assistant sound engineer. I gladly accepted his offer. “Last year I worked as an understudy. This year I’m running the whole system: four thousand watts of amplifiers, a twelve-channel mixing desk, and several multi-effects units. “The festivals used to be held indoors for fewer than a thousand people. Now that they’re open-air events, two thousand to ten thousand guests come—and the sound system is too small.” *The Stage Show* Today people start arriving at 4:30. Tribhuvaneśvara Dāsa opens the festival by singing devotional songs, accompanied by traditional Indian instruments. He graduated from Poland’s Poznan Music College in 1978 and spent time singing and playing keyboards in a cabaret band on a Polish luxury cruiser. In 1989, on a street in Warsaw, a Hare Kṛṣṇa devotee sold him a *Bhagavad-gītā.* “After reading the book,” he says, “I decided to dedicate my talents to glorifying Kṛṣṇa.” Several thousand people wander through the festival site. The only open area is directly in front of the stage. Ewa, Beata, and Ania, their faces painted to match their saris, are dancing with Śrī Rādhikā and other young girls similarly dressed. Śrī Rādhikā teaches simple Bharata Natyam steps to the girls, who will present their skills to the crowd. Tribhuvaneśvara, the festival’s master of ceremonies, welcomes the guests and invites applause for the dancers as they enter the stage. Croatian Śrī Rādhikā wins hearts as she tells the public in broken Polish about Bharata Natyam. “We have started a dance school here in Mrzezyno,” Tribhuvaneśvara announces. The girls dance, carefully following their teacher’s movements. The audience responds with flashing cameras and thunderous applause. The students then join the audience to watch Śrī Rādhikā perform “Kṛṣṇa, the Lifter of Govardhana Hill.” While actors backstage prepare for the *Rāmāyaṇa* theater, Tribhuvaneśvara tells the audience that the pastimes of Lord Rāma and His queen, Sītā, have fascinated the people of Southeast Asia for thousands of years. Music composed by Tribhuvaneśvara ushers the actors onto the stage. Each actor has a magnificent larger-than-life mask visible from far away. Tribhuvaneśvara reads the entire script (except Sītā’s part, read by a woman), changing his voice for each character. *Around the Site* While most of the crowd focuses on the stage, around the festival site a lot else is going on. Piotrek, a teenaged boy from Katowice, approaches Indradyumna Swami with a photo of both of them together at last year’s festival. Piotrek asks him to sign the photo. “When I was leaving home for vacation, I packed this photo, thinking that I might meet you. When I got off the train this morning and saw a poster advertising the festival, I couldn’t believe it.” Past the exhibition tents, where people read panels on reincarnation, vegetarianism, and the scientific basis of Kṛṣṇa consciousness, we come to the restaurant tent, now vacant. From behind empty tables, cook Rukmiṇī-priyā Dāsī apologizes. “Sorry, there’s nothing left. Everything sold out in the first two hours of the festival. A few people said that never before in their life had they tasted anything so delicious.” The questions-and-answers tent is packed. A man asks Jayatām Dāsa if Kṛṣṇa and the Christian’s God is the same person. “God is one,” Jayatām replies, “though His names are many. Allah, Yahweh, and Kṛṣṇa are names for the same person. Just as the sun is known by as many names as there are languages in the world, so is God.” An elderly woman with a dog asks if Hare Kṛṣṇa is a cult. “The International Society for Kṛṣṇa Consciousness,” Jayatām answers, “is a registered religion in this country. In India people have taught this philosophy and lived this culture for thousands of years. People unfamiliar with this culture sometimes say we are a cult, but not informed people like scholars or the government.” A boy interrupts. “Then why do the priests insist that Hare Kṛṣṇa is a dangerous sect?” In reply, Jayatām asks, “Who in this tent is afraid of death?” Almost everyone in the tent raises his or her hand. “Why are you afraid?” A discussion develops, and Jayatām concludes by saying that people are afraid of death because of ignorance of an afterlife. “It is human nature to fear what we don’t understand,” he says. At the gift shops, people buy imported items from India. Saṅgīta-priyā Dāsī, just back from the *Rāmāyana* theater, where she plays the voice of Sītā, explains that profits from the gift shop help keep the festival going. Saṅgīta reminisces as she serves a young girl. “Six years ago I was just like her, an eighteen-year-old attending the festival for the first time.” Introduced on the stage as the festival’s organizer, Indradyumna Swami summarizes the essential philosophy of *Bhagavad-gītā.* He holds a copy of the book in front of him for the audience to see. His words, along with the words of the translator, resound throughout the festival site. “In *Bhagavad-gītā,* Kṛṣṇa, as God is known in the ancient Sanskrit language of India, speaks specifically for the benefit of human society. Unlike the animals, human beings can inquire, ‘Who am I?’ ” He explains the basic philosophy of the soul and then says, “Some of you may be wondering why European boys and girls have accepted an Eastern culture and philosophy. I’m sure that if you speak to them they will each give you a different answer to this question. But I also think that their answers could be grouped into two categories. One, they are attracted by the philosophy. And two, they are attracted by the pure way we live. “If you have a pure goal like attaining love of God, you should have a pure way of life. In Kṛṣṇa consciousness we follow four principles: no meat-eating, no illicit sex, no intoxication, and no gambling. Although you may not be ready to follow the principles yourselves, how many of you think the world would be a better place if people lived by them? Please raise your hands.” Most in the audience raise their hands. “Some of you may be thinking, ‘Yeah, the principles are good, but what about fun? No hamburgers. No beer or vodka. No discos on Friday night. What do you guys do for fun? Hare Kṛṣṇas must be really sad people.’ ” He pulls a sad face, and many in the audience laugh. Then his face lights up with a big smile. “In Kṛṣṇa consciousness we feel happiness on the spiritual platform, on the platform of the soul. Anyone can feel it at once by chanting the names of God. I invite all of you to please repeat after me. Two words at a time: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.” Playing the harmonium, Indradyumna Swami leads a beautiful *kīrtana,* accompanied by Ekalavya Dāsa on trumpet. Guests and devotees dance, swaying back and forth in front of the stage. Śrī Rādhikā and her “students” dance in circles, holding each other’s hands. Indradyumna Swami suddenly changes the melody, and the *kīrtana’s* tempo builds. Bhakti-priyā Dāsa joins in with his bass guitar, and Śyāma Bhakta Dāsa plays his African *djambe.* Devotees and guests dance with abandon. Indradyumna Swami ends the *kīrtana* and speaks some final words. “If you have enjoyed the chanting, the dancing, and the talk on the philosophy, I would like to invite you to take it home with you. If you take a *Bhagavad-gītā* from our bookshop, where I am going right now, I’ll write a little dedication for you. “I can see that many young people are waiting for our reggae band, Village of Peace. So please give a warm welcome to the lead vocalist, all the way from New Zealand, Śrī Prahlāda.” I enter the stage with the other band members for our first set. *Satisfied Customers* At the book tent, Rādhā Sakhī Vṛndā Dāsī and Nandinī Dāsī are busy keeping up with the demand. Most of the *Gītā* sales come after Indradyumna Swami’s talk on the stage. “What are your names,” he asks a middle-aged man with his wife and two sons. Nandinī writes their names on a piece of paper, which Indradyumna Swami copies onto the front page of the book: > July 18, 1999 > Mrzezyno, Poland > Dear Jacek, Magda, Bartek, and Rafal, May this ancient wisdom bring peace and happiness into your lives. > Yours, Indradyumna Swami Indradyumna Swami is excited about the success of the festival. “Each festival is a gem,” he says. “It’s not always easy to get permission to do them. Sometimes mayors on their own or under pressure from the local priests cancel the festivals at the last moment.” *Hare Kṛṣṇa Reggae* Village of Peace’s Kṛṣṇa reggae has a crowd of a couple hundred people dancing in front of the stage. I sing in English, Bengali, and Sanskrit. We’re gaining a reputation, and fans call out requests. “Wake Up” and “Divine Love” are favorites. Ten o’clock is close-down time. I say goodnight to the audience. “We have been together all night, and I can safely say that by now we’re all friends. We don’t like to say good-by to friends, but there is one good thing: we’ll have the pleasure of meeting again. Thank you all for coming. Good-by till tomorrow, and remember, chant Hare Kṛṣṇa and be happy!” I sign CDs and cassettes and give my address to those who want to write to me. I have received many letters from kids who stopped smoking, drinking alcohol, or eating meat after attending one of our concerts. Some kids start to read Śrīla Prabhupāda's books and regularly chant Hare Kṛṣṇa. I know I’m not a great musician, but letters like these and memories of the kids chanting and dancing in the concerts inspire me to keep singing. *Another Year* Port authority captain Jusef is pleased he attended the festival. “My superiors in Szczechin and the local priest told me not to allow the festival this year. I didn’t listen to them, and the mayor supported my decision. I’m so glad your festival has come back to Mrzezyno. People have such a good time when you come to town.” As he walks away carrying his favorite *prasādam—*deep-fried vegetable *samosās—*he turns and says to Indradyumna Swami, “May these festivals continue for the next hundred years!” As the festival ends, Beata, Ewa, and Ania excitedly run with a festival poster and a pen, requesting autographs from Indradyumna Swami, Tribhuvaneśvara, and other artists. Two buses carrying exhausted devotees pull out of the festival site. Three teary-eyed girls wave. “Good-by,” they shout. “Come again next year.” *Twenty-two-year-old Śrī Prahlāda Dāsa has been a Kṛṣṇa devotee since age five. He has traveled with the Poland festival tour since it began in 1990. Last year he was married onstage to Rukmiṇī Priyā Devī Dāsī during the Polish Woodstock festival*. *Festival Appreciation* *Excerpts from letters written by mayors and cultural directors in some Polish cities that hosted the Festival of India. (Translated from Polish.)* The spectacle was held in a nice atmosphere, delivering heaps of spiritual experiences. Warmly recommended. —Mayor of Miedzychod The idea of the festival is splendid, and the people presenting it are full of kindness and grace. I am still hopeful that people who improperly understand the word “tolerance” will deliberately begin to change their outlook upon life and will kindly accept this kind of spectacle in future years. —Director of the Culture House, Miedzychod The Festival of India was a cultural and artistic undertaking on a very high organizational level. We give the organizers the highest mark. In thanking you for presenting India’s culture, we are inviting you again to Glogow. —The Chief of Glogow’s Culture Department (On behalf of the President of Glogow) Hearty thanks for marvelous and gorgeous entertainment. The friendly mood and kindness prevailing during the Festival of India may for all of us be an excellent example of a grand and professionally prepared show. The dance, theater, pantomime, and concerts executed by artists representing united cultures of both West and East caused bliss and enchantment among all the Festival’s participants. —Mayor of Wolsztyn We would like to thank you for organizing and delivering so many unforgettable experiences from this wonderful event. We hope that it is the first step toward future cooperation. —Director of the Culture House, Chocianow This astonishing event will be long remembered by the inhabitants of Chocianow. The Festival delivered to the public a lot of sensations and made it possible to get in contact with Indian culture, lifestyle, and philosophy. Hoping for future visit of your Festival. —Mayor of Chocianow The whole affair was accepted very nicely by the inhabitants of Chojnow, which was proved by their attendance in great numbers. The Festival in a significant way helped us get to know this culture. I invite future cooperation and wish for many more successful festivals. —Director of the Culture House, Chojnow ## What Do We Mean by Varṇāśrama *To see the true value of the Vedic social system, we need to understand it in its original form.* ### By Hare Kṛṣṇa Devī Dāsī Thinkers throughout history—from Plato to Locke to modern political theorists—have always discussed the ideal form of social organization. Vedic literature also addresses this question and presents as the ideal the social system known as *varṇāśrama,* which divides society into four **varṇas*,* or occupational groups, and four **āśramas*,* or stages of life. The four *varṇas* are *brāhmaṇas* (priests and teachers), *kṣatriyas* (rulers and warriors), *vaiśyas* (farmers and merchants), and *śūdras* (laborers and artisans). The four *āśramas* are *brahmacarya* (student), *gṛhastha* (householder), *vānaprastha* (retired), and *sannyāsa* (renounced). When His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda carried the wisdom of Vedic literature to the West, he was hoping for nothing short of a spiritual revolution. He knew that without Kṛṣṇa consciousness, people cannot be happy. An important part of his strategy to spread Kṛṣṇa consciousness around the world was the revival of *varṇāśrama.* For many years, his followers have pondered his instructions about *varṇāśrama,* but so far have made little progress in fulfilling his vision for it. Part of the problem may be confusion caused by apparently contradictory things Śrīla Prabhupāda said about *varṇāśrama*. For example, in the *Bhagavad-gītā* (2.31), Prabhupāda refers to *varṇāśrama* as “man’s steppingstone for spiritual understanding.” But in other places he implies that *varṇāśrama* can become simply a materialistic arrangement for one social group to dominate another, and by reinforcing identity based on bodily categories, it creates a stumbling block on the path to spiritual advancement. In some instances Śrīla Prabhupāda says that because Lord Kṛṣṇa created *varṇāśrama*, it exists in all societies at all times. But Prabhupāda also sets forth the establishment of *varṇāśrama* as a central goal of the Kṛṣṇa consciousness movement. So is *varṇāśrama* an aid for spiritual elevation, or an instrument for social oppression? Does it exist throughout human society, and has it existed throughout history, or is it yet to be established? To clarify these issues, we must recognize that the word *varṇāśrama* conveys similar but significantly different meanings in different contexts. Here are three basic types of *varṇāśrama*: 1. The original *varṇāśrama* is the division of society into four **varṇa*s* and four *āśramas* that cooperate to satisfy the Supreme Lord. One’s *varṇa* is determined by one’s character, qualities, training, and work. The focus is spiritual advancement and spiritual satisfaction for each member of society. This kind of *varṇāśrama* is a spiritual institution, just as a temple or a church becomes spiritual when used to glorify the Supreme Lord. The original *varṇāśrama* is sometimes referred to as *daiva,* or “divine,” *varṇāśrama*. 2. Materialistic *varṇāśrama* is the formal division of society into four *varṇas* and four *āśramas* primarily to control society and increase the material well-being of certain groups. Typically, parentage and adherence to certain rituals determine *varṇa,* rather character and training. The hereditary caste system, a perversion of the original *varṇāśrama*, is in the category of materialistic *varṇāśrama*. 3. Spontaneous *varṇāśrama* is a “default” society that results because by nature people tend to divide into classes (the four *varṇas*). Spontaneous *varṇāśrama* is devoid of a connection with the Supreme Lord and does nothing to promote spiritual progress. To help us understand the kind of *varṇāśrama* Śrīla Prabhupāda promoted, let’s look at these types of *varṇāśrama*s more closely, beginning with the least spiritual type. *Spontaneous Varṇāśrama* In a June 1971 conversation with Professor Grigoriy Kotovsky in Moscow, Śrīla Prabhupāda explained that because *varṇāśrama* is created by God, it exists in every society in every age: “In *Bhagavad-gītā* [4.13] there is the statement *cātur-varṇyaṁ mayā sṛṣṭam:* this system was created by Viṣṇu [God]. So since *varṇāśrama* is a creation of the Supreme, it cannot be changed. It is prevalent everywhere. It is like the sun. The sun is a creation of the Supreme. The sunshine is there in America, in Russia, and in India—everywhere. Similarly, this *varṇāśrama* system is prevalent everywhere in some form or another. Take, for example, the *brāhmaṇas,* the most intelligent class of men. They are the brains of the society. The *kṣatriyas* are the administrative class; then the *vaiśyas* are the productive class, and the *śūdras* are the worker class. These four classes of men are prevalent everywhere under different names. Because it is created by the original creator, so it is prevalent everywhere, *varṇāśrama*-dharma.” (Moscow, June 22, 1971) Prabhupāda is describing spontaneous *varṇāśrama.* People naturally tend to divide into the classes Prabhupāda mentions, but there is no goal of using that social structure to serve the Lord. *Materialistic Varṇāśrama* In the *Śrīmad-Bhāgavatam* (1.2.8) Sūta Gosvāmī criticizes what we would call materialistic *varṇāśrama:* “The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.” This verse applies to the caste system of modern India. Although the caste system has some basis in religious tradition, for most of its practitioners the primary motivation is respectable social standing and material enjoyment, either in this life or the next, rather than service to the Supreme Lord. *Original Varṇāśrama* The great sage Parāśara tells us how human society can satisfy the Supreme Lord, even though He is already full in all opulences: > varṇāśramācāravatā > puruṣeṇa paraḥ pumān > viṣṇur ārādhyate panthā > nānyat tat-toṣa-kāraṇam “The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of *varṇa* and *āśrama.* There is no other way to satisfy the Lord.” (*Viṣṇu Purāṇa* 3.8.9) Parāśara Muni is referring to the original *varṇāśrama* system. Its essential feature is the deliberate organization of society so that the members of each class perform activities that help members of other classes in their spiritual advancement. It is interesting to note that in the *Viṣṇu Purāṇa* verse, Śrīla Prabhupāda translates the word *toṣa* as “satisfy” rather than “please.” I take this to mean that even though Kṛṣṇa is pleased by the service of individual devotees, He is satisfied when everyone serves Him, because He knows that by serving Him all living entities will gain the greatest benefit. In *daiva varṇāśrama* everyone can serve the Lord, whatever his level of spiritual advancement, by following the principles Kṛṣṇa sets forth in the *Bhagavad-gītā.* In the third chapter, Kṛṣṇa offers a description of work according to the principles of *karma-yoga* for those at the beginning level of spiritual advancement. As Kṛṣṇa further explains in the twelfth chapter, those most captivated by material enjoyment and least able to follow regulations can make spiritual advancement by working for Him, offering Him the fruits of their labor, or at least renouncing the fruits of their labor for some charitable cause. Kṛṣṇa emphasizes dutiful working according to one’s nature, with detachment from the fruits of labor. Workers in *daiva varṇāśrama* can gain further advancement because they work in the association of devotees and serve them. Furthermore, everyone—*brāhmaṇa, kṣatriya, vaiśya,* or *śūdra*—is eligible to advance to the topmost spiritual platform by offering not just the fruits of activity but the very activity itself to the Lord in full Kṛṣṇa consciousness. In the eighteenth chapter (verses 45–46), Kṛṣṇa tells Arjuna, “By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done. By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.” At this level, work is no longer counted as *karma-yoga*. Instead, it is considered *bhakti-yoga,* the highest stage of devotional service. Kṛṣṇa informs Arjuna that if he acts on the platform of *bhakti-yoga,* he can “abandon all varieties of religion.” He has simply to perform his occupational duty as an offering of love to Kṛṣṇa. He need not worry about all the injunctions contained in the “flowery words of the *Vedas,*” which concerned him in the opening pages of the *Gītā.* So only *daiva varṇāśrama*—the original system created by the Lord—can satisfy the Lord, because everyone can make spiritual progress. The more materially attached can learn to renounce the fruits of their labor. The more spiritually advanced can gain the highest spiritual ecstasy by offering their labor to the Lord in a spirit of loving devotion. The Lord is satisfied because He sees all His children advancing towards Him, each according to his highest capacity at the moment. Those who have reached the top platform of pure devotional service, such as Arjuna [see sidebar: “*Varṇāśrama* and *Karma*], are in fact transcendental to **varṇāśrama*,* even though they still appear to be carrying out their *varṇāśrama* duties like anyone else. When engaged in pure devotional service by doing their work as *bhakti-yoga,* they are no longer on the material platform; they are in spiritual ecstasy. Now that we have examined the three main types of *varṇāśrama,* let’s look at what we might call “Prabhupāda's *varṇāśrama.*” *Prabhupāda's Varṇāśrama* In the Ninth Canto of the *Śrīmad-Bhāgavatam* (9.10.51), commenting on the *varṇāśrama* structure in Lord Rāmacandra’s ideal kingdom, Śrīla Prabhupāda writes: “Among the four *yugas* [ages]—Satya, Tretā, Dvāpara and Kali—Kali-yuga is the worst, but if the process of *varṇāśrama*-dharma is introduced, even in this Age of Kali, the situation of Satya-yuga can be invoked. The Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is meant for this purpose.” When Śrīla Prabhupāda indicates that it is a mission of the Hare Kṛṣṇa movement to establish **varṇāśrama*,* he clearly does not mean the spontaneous *varṇāśrama* he told Professor Kotovsky was already existing all over the world. Nor does he mean the materialistic *varṇāśrama* of social prestige. Rather, Śrīla Prabhupāda means the original **varṇāśrama*,* the social organization that can satisfy the Supreme Personality of Godhead, Śrī Kṛṣṇa, because it provides for the spiritual advancement of all types of people. Nevertheless, the *varṇāśrama* Śrīla Prabhupāda presents for his followers has certain prominent features especially meant to make it an effective tool for spreading Kṛṣṇa consciousness in the present age. *Not by birth.* First of all, Prabhupāda emphasizes that *varṇa* designations should be determined by character, training, and work, not by birth. He cites the injunctions of such sages as Nārada Muni to back up his position. Śrīla Prabhupāda indicates that rather than society’s using birth as the criteria, a devotee’s teachers and *guru* can help determine the *varṇa* best suited for his specific nature and guide him to appropriate training for that *varṇa*. *Living off the land.* In previous ages there was no need to specify this, but for our age Śrīla Prabhupāda constantly urged devotees to “get all your necessities from the land” and to “grow your own food, produce your own cloth.” A society based on simple living and high thinking would favor spiritual advancement. *The Varṇāśrama college.* Śrīla Prabhupāda writes in the *Śrīmad-Bhāgavatam* (9.10.50), “As there are schools and colleges to train students to become chemical engineers, lawyers, or specialists in many other departments of knowledge, there must be schools and colleges to train students to become *brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas,* and *sannyāsīs*.” In March 1974 in Vṛndāvana, Prabhupāda first outlined his ideas for a *varṇāśrama* college. Unlike traditional Vedic schools in which *vaiśyas,* for example, were taught only scriptural studies (getting their vocational training at home), the *varṇāśrama* college would be for them somewhat like an agricultural university, in that there would be plenty of hands-on instruction, including practical subjects such as cow protection and food-crop cultivation. Also unlike traditional Vedic schools, even *śūdras* would be included, although, again, their subjects would be centered on hands-on learning rather than formal classroom instruction. By training students in all the subjects necessary for the smooth functioning of a self-sufficient village, such a college would provide the foundation for setting up *varṇāśrama*. *Small-scale subsistence farming.* Economic historians say that large-scale market-oriented farm production was unknown up to a couple hundred years ago. Today modern agribusinesses maintain large farms by capital-intensive techniques that rely heavily on tractors and petroleum, large pools of migrant workers, debt-intensive financing practices such as mortgages, government loans, and futures speculation in the commodity markets. In the model of *varṇāśrama* Śrīla Prabhupāda presents, farmers don’t go into debt, because their local government gives them small plots to farm. Because these plots cannot be resold, farmers do not risk the unemployment that results when all the land ends up in the hands of the slickest businessman. *Economy based on agriculture and cow protection.* Again, there was no need to emphasize this approach in traditional Vedic times, but for our modern times, when factory production and the service industry drive the economy, Śrīla Prabhupāda often stressed the importance of resting our self-sufficient economy on agriculture and cow protection, or “living as Kṛṣṇa lived.” In the ideal *varṇāśrama* community, applying the principles of cow protection would mean that plowing should be done with oxen rather than tractors. The farmer effectively owns his means of production in a non-competitive system, and production is focused on home use and charitable giving, with only the excess being sold. Economic development would be highly localized, and short-distance shipping by ox-cart would replace long-distance shipping by trucks and trains. *Mutual respect between varṇas.* In a 1975 conversation with an Indian governor in Vṛndāvana, Śrīla Prabhupāda emphasized the deadly hazard of promoting contempt and hatred between the classes: “The *śūdras* were hated like anything, so they became Mohammedans. . . . Now the result is that you and Pakistan go on fighting forever.” In contrast, Prabhupāda stresses that in *varṇāśrama* everyone’s position is to be respected and appreciated because everyone is serving the Lord. *Protection for laborers.* Prabhupāda's *varṇāśrama* does not sanction harsh treatment of workers and the hope of placating them with the promise of rewards in the next life. The other classes should treat their dependent workers kindly and fairly. To provide the needs for any society takes hard work, but Prabhupāda condemned the hellish working conditions and social exploitation of modern industry: “The productive energy of the laborer is misused when he is occupied by industrial enterprises. Industry of various types cannot produce the essential needs of man, namely rice, wheat, grains, milk, fruits, and vegetables. The production of machines and machine tools increases the artificial living of a class of vested interests and keeps thousands of men in starvation and unrest. This should not be the standard of civilization.” (*Śrīmad-Bhāgavatam* 1.9.26, Purport) On one hand, industrial development subjects the laborer to ghastly working conditions; on the other hand, its machines threaten him with unemployment and misery. Prabhupāda considered laboring-class unrest a clear symptom of poorly trained government leaders. The test of good government is whether it can make everyone happy (*sarve sukhino bhavantu*). In return for their labor, workers should be treated amicably and assured of food, shelter, the necessities of life, and protection for their families. *Using varṇāśrama as a preaching tool.* Śrīla Prabhupāda envisioned *varṇāśrama* as the only effective means of spreading Kṛṣṇa consciousness to the world. In big scale you cannot make all of them *brāhmaṇas* or *sannyāsīs.* No. That is not possible. This is small scale. What percentage of people of the world are we attracting? Very insignificant. But if you want to make the whole human society perfect, then this Kṛṣṇa consciousness movement should be introduced according to Kṛṣṇa's instructions—if you want to do it in a large scale for the benefit of the whole human society. Now we are picking up some of them, the best. That is one thing. But Caitanya Mahāprabhu said *para-upakāra.* Why only a certain section should be picked up? Let the whole mass of people get the benefit of it. But then it is required to be systematic. Therefore, we have to introduce this *varṇāśrama-dharma.* It must be done perfectly. It is possible, and people will become happy.” (Māyāpur, February 14, 1977) The *varṇāśrama* model that Śrīla Prabhupāda presents is specifically adapted to the present age and focused on attaining the highest level of love of Godhead for all. Even if we can’t come to Śrīla Prabhupāda's ideal standards at once, we can take steps toward *varṇāśrama* that will provide the momentum to reach the goal. Faced with the inevitable difficulties of the present age, many people will then have the chance to be attracted to self-sufficient *varṇāśrama* villages, centered on the worship of Lord Kṛṣṇa. *Formerly the editor of* Hare Kṛṣṇa Rural Life, *Hare Kṛṣṇa Devī Dāsī is currently compiling a five-volume series of Śrīla Prabhupāda's teachings on* varṇāśrama *and farm community development*. *Lord Caitanya and the Caste System* Materialistic *varṇāśrama* was practiced at least as far back as five hundred years ago, when Lord Kṛṣṇa appeared on earth as Śrī Caitanya Mahāprabhu. The hereditary *brāhmaṇas* of the day were anxious to protect their social standing and expected others to observe their social customs. Lord Caitanya, however, saw that such customs promoted social prestige and not spiritual advancement, so He defied them again and again. The caste *brāhmaṇas* believed that a person working in a *śūdra’s* occupation could not become a spiritual master. Since Rāmānanda Rāya was a government employee, they considered him a *śūdra.* The Lord discounted Rāmānanda Rāya’s nominal social position and took spiritual instruction from him because Rāmānanda Rāya was a devotee on the highest level of Kṛṣṇa consciousness. The caste *brāhmaṇas* also considered anyone from a Muslim family unfit to enter the temple at Puri and see the Deity form of Kṛṣṇa as Lord Jagannātha. But Lord Caitanya, who is actually the same as Jagannātha, visited the great devotee Haridāsa Ṭhākura every day, even though Haridāsa came from a Muslim family. The hereditary **brāhmaṇa*s* of Lord Caitanya’s day were obsessed with dozens of rules and strictures drawn from the idea that a *brāhmaṇa* would jeopardize his position by eating with or even touching anyone from outside the *brāhmaṇa* caste. Lord Caitanya dismissed such materialistic conceptions, however, accepting invitations to eat with devotees in the lowest social position. He freely touched and embraced sincere worshipers of the Lord, challenging the degraded, materialistic system of *varṇāśrama.* > The Natural System for Civilized Life Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste, and the laborer caste. These castes are classified in terms of one’s work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder’s life, the retired life, and the devotional life. In the best interest of human society there must be such divisions of life; otherwise no social institution can grow in a healthy state. And in each and every one of the above-mentioned divisions of life, *the aim must be to please the supreme authority of the Personality of Godhead.* This institutional function of human society is known as the system of *varṇāśrama-dharma,* which is quite natural for civilized life. The *varṇāśrama* institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another. When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for *indriya-prīti,* or sense gratification, as already discussed hereinbefore, the institution of the *varṇāśrama* is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose. Herein the statement of *Bhāgavatam* is that the highest aim of life or the highest perfection of the institution of the *varṇāśrama-dharma* is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the *Bhagavad-gītā* (4.13).—Śrīmad-*Bhāgavatam* 1.2.13, Purport > Karma and Varṇāśrama Students of Kṛṣṇa consciousness know that the ideal life is a fully spiritual one—a life of devotional service to Kṛṣṇa. They know that activities such as hearing about Kṛṣṇa, chanting Hare Kṛṣṇa, and so on, are purely spiritual and therefore yield no material reaction, or *karma*. But what about the activities of *varṇāśrama* or, specifically, our *varṇas,* or occupations? Aren’t they material and therefore karmic? Lord Kṛṣṇa teaches in the *Bhagavad-gītā* that whether a person’s work is spiritual or material depends mainly on his consciousness. Kṛṣṇa also describes three kinds of action: *karma*, vi*karma*, and a*karma*. (*Bhagavad-gītā* 4.17) Let’s examine these and related terms in light of the different kinds of *varṇāśrama.* *Karma* can mean any activity—prescribed, sinful, or transcendental. But a more specific definition is work prescribed by scripture for one’s *varṇa.* Such work brings material rewards. The work of persons who follow the materialistic system of *varṇāśrama* is *karma*. *Vikarma* means work against the laws of God, and it brings punishment. Much work under a spontaneous system of *varṇāśrama* falls into the category of *vikarma.* *Akarma* means work as an offering to Kṛṣṇa. Such work produces no material reward or punishment but leads to spiritual liberation. *Akarma* activities are the goal of the original, or *daiva, varṇāśrama* system. Kṛṣṇa recommends *akarma* (Bg. 3.9): “Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.” *Karma-kāṇḍa* refers to acts performed under Vedic injunctions for promotion to higher material planets. Such acts are part of materialistic *varṇāśrama.* *Yoga* is a cognate of the English word *yoke.* A yoke links two oxen, and *yoga* links the individual living being and the Supreme Personality of Godhead. Within the framework of *daiva* *varṇāśrama,* different forms of *yoga* help people on the spiritual path. *Karma-yoga* means offering the fruits of one’s activities to the Lord. Common in *daiva varṇāśrama,* *karma-yoga* marks the beginning of spiritual life. *Jñāna-yoga* means to offer the results of one’s intellectual activities to the Lord by trying to understand Him. It is a step in spiritual development and is part of *daiva varṇāśrama.* *Bhakti-yoga* means to offer one’s activities to the Lord in complete love and devotion, free of desire for material benefit. *Bhakti-yoga* is the summit of all yogas because it is completely *akarma,* or without material results. The goal of *daiva varṇāśrama* is to gradually elevate all citizens to *bhakti-yoga.* To understand the relationship between *karma* and *varṇāśrama,* we must understand that similar activities may be spiritually dissimilar. In *Rāja Vidyā* Śrīla Prabhupāda writes, “On the Battlefield of Kurukṣetra, Arjuna engaged in fighting, and those on the side of Duryodhana engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Kṛṣṇa.” Finally, we must understand that within *daiva varṇ*āśrama** our consciousness—not our *varṇa* or *āśrama*—determines our spiritual standing. Śrīla Prabhupāda wrote to a disciple, “Kṛṣṇa says in the *Bhagavad-gītā* that anyone who surrenders unto Me, whether a woman, *śūdra, vaiśya,* etc., they all attain the highest perfection of *bhakti-yoga*—not that now I am gṛhastha, I am doing *karma-yoga*, or now I am *vānaprastha,* I am doing *sāṅkhya-yoga.* This is all nonsense.” > Varṇāśrama Curriculum: > A Sampler of Courses IN CONSIDERING COURSES for each **varṇa*,* I asked myself, What kind of knowledge is needed to build a self-sufficient spiritual community that can encourage and protect its citizens? I also looked at the qualities and duties of the different **varṇa*s* as described in scripture and thought about what kind of training would best help each *varṇa* develop. Finally, I looked at Prabhupāda's descriptions of training for the different **varṇa*s*. ### Brāhmaṇas *•* Scriptural studies *•* Prabhupāda's instructions on *varṇāśrama* • Teacher training • Mental health and learning disabilities • Ayurvedic medicine • Herbal healing • Deity worship in the rural community • Kings in the *Bhāgavatam* ### Kṣatriyas • Religion • Politics • Social order (Sociology) • Economics • Military arts • Ethics and morality • The sciences • Management • Devotional service Some subjects require further consideration. For example, Prabhupāda suggests training in the sciences for **kṣatriyas*,* but science is a broad field. Should *kṣatriyas* learn nuclear physics and synthetic chemistry? Or would agronomy, ecology, sanitation, and dairy science be more valuable to the leader of a self-sufficient community? Śrīla Prabhupāda said that a *varṇāśrama* community would consist of just a few *brāhmaṇas* and *kṣatriyas.* Most citizens would work as *vaiśyas* or *śūdras.* ### Vaiśyas • Fundamentals of ecology and permaculture • Agronomy • Developing a resource inventory • Basic farming practice • Fundamentals of animal health and reproduction • Kṛṣṇa's example of cow protection • Basic cow care • Working with oxen • The herd sire • Pasture management • Food grain production and processing • Fiber plant production and processing • Economics • Orchard skills • Forestry Since those working in the *śūdra* *varṇa* support the other members of society, their curriculum would need to be accordingly broad. Many courses would emphasize hands-on instruction to build expertise in practical skills. ### Śudras • Technical drawing • Implement design and construction • Woodworking and carpentry • Blacksmithing • Cart and wagon design and construction • Road building and excavating • Energy-efficient house construction • Papermaking • Shorthand • Water supply and sanitation • Energy forms: Potentials and pitfalls • Performance arts for preaching • Visual arts for preaching • Small-scale textile production • Vegetable dyes As in any small college, students majoring in different *varṇas* would have ample opportunity to interact with each other, and those interactions would foster a spirit of appreciation, cooperation, and community. Students in different *varṇas* might study some of the same courses. For example, for a successful self-sufficient community both *vaiśyas* and *kṣatriyas* should have a basic understanding of soil science and soil conservation, taught in an agronomy course. As the teachers of the community, *brāhmaṇas* would specialize in different areas of knowledge. So besides brahminical courses, *brāhmaṇas* would study subjects primarily meant for *kṣatriyas*, *vaiśyas*, or *śūdras.* All students would take some core subjects, such as an elementary course in cow protection and a course on community development. Most important, to create a common goal and vision for a *varṇāśrama* community, all students would come together to study Śrīla Prabhupāda's instructions on *varṇāśrama* and farm community development. *Transitional Varṇāśrama: Steps We Can Take Now* Here are some suggestions for ways in which Śrīla Prabhupāda's followers can work toward implementing *varṇāśrama* in line with his vision and desires. ### Study and Discuss Śrīla Prabhupāda's Instructions The more we can get together to study and discuss Prabhupāda's instructions on the pitfalls of the materialistic *varṇāśrama* systems and the benefits of the original system, the better our chances of avoiding mistakes so we can build a system that will help people in their spiritual lives. ISKCON centers can set up weekly classes to study Prabhupāda's instructions on *varṇāśrama*. ### Develop Training In Self-Sufficiency Skills Even though ISKCON may not have a full-fledged *varṇāśrama* college, it can still offer training in some of the subjects needed to help self-sufficient communities develop. Prabhupāda told devotees in Mauritius that others would be attracted by their “training power.” Classes in gardening, carpentry, and community relations, for example, can teach valuable skills while providing opportunities to tell others about Kṛṣṇa conscious philosophy. ### Support Cow Protection Cow protection is an important duty of the *vaiśya* class, of which businessmen are a part. Although properly caring for cows in a modern industrial city is impossible, men and women in business can fulfill their responsibility by supporting cow protection in ISKCON farm communities. They can also visit the farms to see how the needs of the cows are being met and the cowherds trained and maintained. ### Support Kṛṣṇa Conscious Farmers “Anything grown in the garden is a hundred times more valuable than if it is purchased from the market,” Śrīla Prabhupāda told disciples in France. What could be a more opulent offering to the Lord than fruits, vegetables, and grains grown by devotee farmers with love and devotion for Him—without the use of poisonous sprays or slaughterhouse by-products such as bloodmeal and bonemeal, popular with most other organic farmers? Devotee farmers who use a rototiller to grow tomatoes, beans, and squash for the market may not be quite up to the ideal of Prabhupāda's ox-powered subsistence grain farmer, but certainly to be working on the land for Kṛṣṇa is a big step in the right direction. If such farmers are supported, their children might become inspired to take care of the cows and become Kṛṣṇa conscious ox-power farmers. ### Show Appreciation For the Service of Others One of the most dangerous aspects of any class system is the fostering of feelings of contempt between classes. This threatens social harmony and reinforces materialistic class identity, stunting spiritual growth. To move toward Prabhupāda's *varṇāśrama* system, we must practice showing our appreciation when others serve the Lord by their occupational duty, whether by dressing the Deity, managing the temple accounts, raising Kṛṣṇa conscious children, acting as temple president, growing vegetables for the Lord, or putting in a new electrical system. If we look for the connection with Kṛṣṇa, we lose our materialistic vision of others and reinforce their identity as devotees. Also, we can encourage them in their service by providing opportunities for additional training in their specialty. ## Hands Off My Pesto! *The small events of everyday life can inspire thoughts that favor our spiritual progress* ### By Arcana-siddhī Devī Dāsī I walk into the kitchen, where my seventeen-year-old son and his friend are making a snack—using the pesto* I had painstakingly made the week before with fresh basil from our garden. I had picked a large stainless steel bowl full of aromatic leaves and had even been stung by a bee collecting nectar from the flowering buds. Despite my swollen finger, I had carefully prepared a large quantity of pesto ready to offer to the Lord. Since I had made so much, I froze some to be used during the winter. So to see the boys using the pesto I had kept as a special winter treat, I snapped at my son. I told him he should have asked me first before using things in the freezer. If he wanted pesto, he should have gone out to the garden, picked some leaves, and made his own. After my harsh words to the dumbfounded boys, I felt very ashamed and angry with myself. “What kind of reaction was that?” I asked myself. I reacted to my son like a miser. “Is that the mentality I want to cultivate?” Since our thoughts at death transport us to our next body, I could well be on my way to the body of a squirrel, who diligently collects nuts for the winter and protects them carefully, just as I had done with my pesto. As an aspiring devotee, I recognized the folly of my mentality and prayed to Kṛṣṇa to help me correct my misguided thinking. With tears in my eyes, I remembered Prabhupāda's words to a disciple who had asked about married life. Prabhupāda replied that when a householder cooks **prasādam*,* he should go outside and loudly request, “Does anyone want *prasādam*? Please come.” He should do this three times, Prabhupāda said. And if no one replies, then he can eat. When the disciple heard Prabhupāda's answer, he thought that perhaps Prabhupāda had misunderstood the question, so he asked again. Śrīla Prabhupāda gave the same answer. Why out of all the things in the scriptures about married life did Śrīla Prabhupāda choose this particular instruction to capsule how married couples should live? In light of the pesto incident, I’m pondering Prabhupāda's words, trying to understand how important those instructions are for a householder’s spiritual life. Before getting married I lived in a women’s ashram for five years. I had a sleeping bag and a footlocker filled with my possessions. I could have been packed and ready to move in about five minutes. After I got married and had a child, my family’s household possessions gradually increased. Our first move out of the temple community took a couple of trips in a station wagon. For the next move we rented a small trailer, for the next one a big trailer. If we have to move again, we’ll need a large moving van. When living as a single woman in the temple, I didn’t worry much about my maintenance. Our needs were simple, our wants few. We depended on Kṛṣṇa to provide everything, and He clearly did. As my possessions increase, my anxieties about protecting them increase too. In the *Bhagavad-gītā* Lord Kṛṣṇa describes the mentality of a person devoid of God consciousness: “So much wealth do I have today, and I will gain more according to my schemes. . . . I am the lord of everything. I am the enjoyer. I am perfect, powerful, and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am.” My reaction in the kitchen today borders on this kind of thinking. It is a warning signal to me that something is awry in my consciousness. I want to have a deeper understanding of what created my response, the quick anger and the feelings of strong attachment for a container of pesto. I grew up in a fairly stable and functional family. My mother was frugal. My parents worked hard to save money to send their three children to college. My mother denied herself and her children the frills of life to give us what she thought was important: a good education. She taught me how to forgo immediate pleasure for long-term gain. I’m grateful to her for that lesson. But she also taught me to be afraid of not having enough. I developed a mentality of lack and limitation, neither of which is spiritual. For the Lord and His devotees there is only unlimited abundance. *The Inexhaustible Pot* To illustrate the unlimited nature of the Lord, Śrīla Prabhupāda told the story of a boy from an impoverished family. One day the child’s *brāhmaṇa* teacher asked all his students to bring some food for a program. Hundreds of people were to attend. Since *brāhmaṇa*s received no pay for their services, to ask charity from their students was quite befitting. When the little boy asked his mother what he could bring to his teacher, she said that they were too poor to provide anything. On seeing her child’s disgruntled face, she suggested he go to the forest to find Kṛṣṇa, who is known as Dīna Bandhu, “the friend of the poor,” and ask Him to help. The child left for the forest in search of the Lord, repeatedly calling out, “Dīna Bandhu! Dīna Bandhu! Please come!” When the Lord did not appear, the child cried piteously. Then, because of the child’s intense desire, the Lord appeared before him. When the child expressed his desire, Kṛṣṇa told him to return the day of the program. He would supply yogurt. The boy happily left and told his teacher that he would bring yogurt. The teacher thanked the child for his offering. The day of the event, the child returned to the forest to find Kṛṣṇa, who appeared and gave him a quart of yogurt. The child took the yogurt and presented it to his teacher. Seeing the small container of yogurt, the teacher snatched the yogurt and exclaimed with indignation, “What? This is all you have brought? There will be hundreds of people here!” Angered, the teacher threw down the pot, and the yogurt spilled out. But when the teacher picked up the container, he saw that it was still full. The teacher again dropped the container, spilling the yogurt, but to his amazement it remained full. From this he could ascertain that it was spiritual. As Śrīla Prabhupāda says, in spiritual arithmetic 1–1=1. Kṛṣṇa is never diminished. *Giving What Kṛṣṇa Gives* Meditating on this pastime, I reflect on how a devotee should never be afraid to give in charity. It is the duty of a householder to give in charity. Giving softens the heart and destroys the illusion that the money or thing is mine. In reality any possession we have belongs to Kṛṣṇa, given by Him to be used in His service. As we use the gifts and opulence in His service, He gives us more and more. If we squander the resources the Lord gives us, or use them to enjoy ungodly sense gratification, we can expect to see lack and limitation. We see evidence of this fact in the current state of affairs. Mother earth has the capacity, by Kṛṣṇa's grace, to supply unlimited resources to the world. But because of the lack of God consciousness and the misuse of her abundant gifts, people are suffering in so many ways. Every experience in life contains an opportunity for us to learn and grow, as long as we are open to learning. When situations in my life evoke negative emotions like anger, greed, and fear, I know I need to take time out and ask Kṛṣṇa to help me understand the lesson. Today’s experience inspires me to pray to Kṛṣṇa to have a giving heart and to be free from the fear of lack and limitation. And the next time I make pesto, I’ll go outside and loudly shout, “Does anyone want *prasādam*? Does anyone want *prasādam*? Does anyone want *prasādam*?” *Arcana-siddhī Devī Dāsī was initiated by Śrīla Prabhupāda in 1976. She lives with her husband and son in Baltimore, Maryland, where she works as a family therapist*. ## The Vedic Observer ### Transcendental Commentary on the Issues of the Day *Lord Kṛṣṇa on the Battlefield of...Golf?* ### by Satyarāja dāsa FIVE YEARS AGO, William Morrow & Company published Steven Pressfield’s novel *The Legend of Baggar Vance: Golf and the Game of Life,* which quickly attracted a wide audience. The book follows in a long line of fictional works on golf and mysticism. The forerunner of the genre is Michael Murphy’s 1972 classic, *Golf in the Kingdom,* in which a godlike character, Shivas Irons, teaches the mortal world of the parallels between the secrets of golf and the secrets of life. In Pressfield’s book, instead of Shivas (read: Shiva, the demigod of destruction), we have Bagger Vance (read: Bhagavān, “the Holy One,” a name for the Supreme Lord, Śrī Kṛṣṇa), and the story is essentially an inventive retelling of the *Bhagavad-gītā.* Pressfield obviously knows his *Gītā* well, and this is reflected throughout his novel. The setting of *Bagger Vance* revolves around a golf tournament at Krewe Island, off Savannah, Georgia’s, windy Atlantic shore. The year is 1931, and we are here to watch an engaging thirty-six-hole match in which Bobby Jones and Walter Hagen, legends of golf in their own time, are joined by a reluctant opponent, the famed but troubled war hero Rannulph Junah (read: R. Junah, or Arjuna, Kṛṣṇa's devotee). The outcome of the game, as we soon see, depends more on *Bagger Vance*, a caddie who carries the secret of “the Authentic Swing,” than on the talents of the golfers. His inscrutable wisdom and mysterious powers guide the play and leave a lasting impression, not only on R. Junah but—sixty years later—on a brilliant but discouraged young medical student. Like the *Gītā,* then, the instructions of *Bagger Vance* are not just for R. Junah, but for Everyman. Although the *Gītā* is never mentioned directly (except one verse, which opens the book), the parallels are uncanny. Bagger Vance, tall and dark (like Kṛṣṇa), turns the game field into something more, the battlefield of life. He instructs R. Junah in a good deal more than golf, and by the end of the novel it becomes clear that Bagger Vance is no ordinary mortal. “I come again in every age,” says Vance, “taking on human form to perform the duty I set myself. I return to right the balance of things. . . . Forget all else Junah, but remember this: You are never alone. You have your caddie. You have me.” I spoke with Pressfield, the author of *Bagger Vance,* and he told me that he had always been interested in the *Gītā* and appreciated the idea of Bhagavān, God, humbling Himself to become the charioteer of His devotee Arjuna. In the same way, Pressfield said, a caddie, as qualified as he may be, takes the humble position of assisting the golfer. In an interview published on the *Bagger Vance* web site, Pressfield reveals more about the book: The idea behind Bagger Vance was to do the Bhagavad-gita contemporarily. In the Gītā the troubled warrior Arjuna receives instruction from Krishna, Supreme Lord of the Universe, who has assumed human form as Arjuna’s charioteer. Instead of a troubled warrior, it’s a troubled golf champion (Rannulph Junah); instead of his charioteer, it’s his caddie—Bagger Vance. . . . Golf, as everyone knows who has played it and loved it, is a very mystical sport. A golf course is like a battlefield. It even looks like a battlefield, with its rolling ramparts and redoubts. *Hearing the Gītā’s Message* It is clear from *Bagger Vance* that Pressfield has high regard for the *Gītā*, generally interpreting it according to traditional models. The Vaiṣṇava tradition (with roots in the *Gītā*), however, explains what might be missed in a general reading: that texts such as the *Gītā* are meant to be understood in certain esoteric lineages. The *Gītā* itself declares this to be true. (4.2) Moreover, the *Gītā* says that to truly understand its internal message, one must be a devotee and friend of Lord Kṛṣṇa: *bhakto ’si me sakhā ceti.* (4.3) While Pressfield’s use of the *Gītā* may be a bit unorthodox, there is much to suggest that he is, by some measure, Kṛṣṇa's devotee and friend. Nonetheless, without the disciplic succession, it is difficult to get all the *Gītā* has to offer. His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, author of **Bhagavad-gītā* As It Is* and one of the world’s leading authorities on the Vaiṣṇava tradition, writes in his commentary on the *Gītā* (18.75): *“*This is the mystery of the disciplic succession. When the spiritual master is bona fide, then one can hear the *Bhagavad-gītā* directly, as Arjuna heard it. . . . If one does not come to the disciplic succession, he cannot hear Kṛṣṇa; therefore, his knowledge is always imperfect, at least as far as understanding *Bhagavad-gītā* is concerned.” In his commentary on *Śri Īśopaniṣad, Mantra* 13, Prabhupāda writes: When Lord Śrī Kṛṣṇa was present on this earth, the *bhakti-yoga* principles defined in *Bhagavad-gītā* had become distorted; therefore, the Lord had to reestablish the disciplic system beginning with Arjuna, who was the most confidential friend and devotee of the Lord. The Lord clearly told Arjuna (Bg. 4.3) that it was because Arjuna was His devotee and friend that he could understand the principles of the *Gīta.* In other words, only the Lord’s devotee and friend can understand the *Gītā.* This also means that only one who follows the path of Arjuna can understand *Bhagavad-gītā*. At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the *Bhagavad-gītā* in their own way.... Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain *Bhagavad-gītā*? The *Legend of Baggar Vance* is not exactly what Prabhupāda is writing about here. It is not a formal commentary on the **Gītā*,* nor is it a direct statement on Kṛṣṇa's teachings. Rather, it is a well-written work of fiction with many *Gītā*-inspired themes and ideas. Naturally, it sometimes differs from the perspective of the disciplic succession. For example, while philosophizing about “the golfer” and “the golf field”—reminiscent of the *Gītā*’s “the knower” and “the field”—Baggar Vance puts forward the monistic idea of the two becoming one. He says that enlightenment is attained when “the Knower” and “the Field” become identical. You have to “become the game, get so immersed in the game that you can’t tell where it begins and where you end.” Clearly, you never really become the game. You become immersed in the game, but there is always a distinction between you and the game. And there is a distinction between you and God, too. *Bhagavad-gītā* is clear on this, even if *The Legend of Bagger Vance* is not. The *Gītā* states that the knower of the field and the field are eternally separate. It explains the field of activity (the body) and the process of understanding one’s relationship with the body—and with God. This relationship is understood by the soul (the self), the knower of the field. According to the *Gītā*, understanding the distinction between the field and the knower of the field is the first step in God realization. From this point, one can progress toward realizing God. Several other problems with the *Bagger Vance* text become evident when seen in the light of the *Bhagavad-gītā:* Vance’s message ultimately convinces R. Junah that he should stay in the game. But why? It seems he should continue his worthy game/profession/life simply because of its mystical existential nature—for its own sake. But an equally legitimate response would be to drop out of life altogether. Isn’t renunciation an equally honorable path? *Bagger Vance* has no response. Love for the mystery of life, for duty, the game, the battle—in and of itself—seems to be implied. But what about love for Vance, for Kṛṣṇa? Where is the message of love of God, which is intimate and personalistic? This is a main point in the *Gītā;* it is nowhere to be found in The Legend of *Bagger Vance*. Pressfield does a brilliant job of communicating the great mysteries of life but neglects the theme of devotional service. *Bhagavad-gītā* teaches that service to the Lord is the greatest component of love. This may be considered the central teaching of the **Gītā*.* But Pressfield leaves it aside. Such subtle philosophical nuances sharply distinguish the message of the *Gītā* from that of *The Legend of Bagger Vance.* Finally, life is not a game. The real Arjuna was fond of the hunt; he was a warrior, a gamesman. But enlightenment came to him on the field of his profession. And he took it seriously. The metaphor of life as a mystical, existential game can be dangerously irresponsible. *Bagger Vance* may assume too much of its audience, expecting them to see the game of life, analogized with the game of golf, as something more than a passing frivolity. A game, by its nature, is to be taken lightly. It should be remembered that *Baggar Vance* does not pretend to be scripture, to reveal “the truth.” The book, as far as it goes, renders a great service—it ignites interest in the *Gītā* among those who may not have had such an interest. Still, if a book is going to be that close to the *Gītā*, a person who knows the *Gītā* will naturally look for points of commonality and difference. *Creative Teaching* Aside from a few rough areas, though, *Bagger Vance* is thought provoking, presenting the fundamental teachings of the *Gītā* in a creative way. For example, while an existential crisis besieges R. Junah, Vance helps him understand his true identity, much as Kṛṣṇa reminds Arjuna that he is the soul rather than the body: “Tell me who you are, Junah. Who, in your deepest parts, when all that is inauthentic has been stripped away. Are you your name, Rannulph Junah? Will that hit this shot for you? Are you your illustrious forebears? Will they hit it? . . . Are you your roles, Junah? Scion, soldier, Southerner? Husband, father, lover. Slayer of the foe in battle, comforter of the friend at home? Are you your virtues, Junah, or your sins? Your deeds, your feats? Are you your dreams or your nightmares? Tell me, Junah. Can you hit the ball with any of these?” . . . Vance pressed yet harder, “Then who are you? Answer me!” Bagger Vance elaborates on the spiritual dimension of reality and explains that all beings partake of this higher nature. *Gītā* parallels go further. Bagger Vance offers a brilliant analogy involving *yoga* (the path of discipline), *jñāna* (the path of knowledge), and *bhakti* (the path of devotion), acknowledging the supremacy of *bhakti* over the others. While explaining how to master the Game, Vance describes three possible approaches: The first path, I heard him say, was the path of Discipline. It had something to do with beating balls, with endless practice, an utter relentless commitment to achieving physical mastery of the game. Second was the path of Wisdom. I heard practically nothing of what Vance said here (I was checking yardage to three separate bunkers off the eighteenth) except, I believe, that the process was largely mental—a study of the Swing much like a scientist might undertake: analysis, dissection, and so on. Third (and this I heard most of) was the path of love. . . . Vance goes on to explain that the path of love is the most effective. If you love the Game, you have the greatest chance of being a great player. The other paths are important, but *bhakti* is supreme. Throughout the book, Vance describes the search for the “Authentic Swing,” which, he says, is metaphysically tantamount to the search for “the Self.” While the book may or may not help people find the Authentic Swing, the author seems to have found something: the recently released paperback version of his book is swinging rapidly from store shelves to home libraries. What’s next—“*Bhagavad-gītā*, The Movie”? Well, not exactly. Filming of *The Legend of Bagger Vance* was completed on schedule last December. The movie, directed by Robert Redford, will be in theaters this year. Award-winning actors Will Smith and Matt Damon will portray Bagger Vance and R. Junnah, respectively. But don’t expect to learn *Bhagavad-gītā* from the movie: If the Bagger Vance book is a few golf holes short of the **Gītā*,* the movie is on another playing field altogether. The *Gītā*-like mysticism is snuffed out of the Bagger Vance character, and he appears like a mere trickster instead—the wise one is replaced with a wise guy. Nonetheless, people in the know are saying this will be the blockbuster movie of the year. Critics are already calling it “a major hole-in-one.” But for the real deal behind the Bagger Vance story, one would do well to read *Bhagavad-gītā As It Is*, by Kṛṣṇa's devotee and friend His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda. For the *Gītā,* it might be said, is “The Holy One’s Hole-In-One.” *Satyarāja Dāsa is a disciple of Śrīla Prabhupāda and a regular contributor to BTG. He has written many books on Kṛṣṇa consciousness. He and his wife live in New York state. This article is adapted from the introduction to his forthcoming book* The Mystical Tradition Behind Bagger Vance. ## Sanātana's Great Escape *One of the original leaders of the Hare Kṛṣṇa movement uses his diplomatic skills to free himself for the Lord’s service.* ### By Mathureśa Dāsa *Sanātana Gosvāmī resigned his ministerial post in the Muslim government of sixteenth-century Bengal, having decided to dedicate his life to Śrī Caitanya Mahāprabhu’s mission. The Nawab, or governor, imprisoned Sanātana, angered by his resignation. We now hear how Sanātana met Lord Caitanya in Varanasi (Uttar Pradesh) and told of his escape from prison and journey out of Bengal.* Sanātana Gosvāmī entered the city of Varanasi early in the spring of 1514. Having journeyed on back roads and jungle paths through Bengal and Bihar, he was dressed in torn and dirty clothes. His long hair, beard, and mustache were unkempt, and he carried a beggar’s pot in his hand. Pleased to hear that Lord Caitanya Mahāprabhu had arrived by boat from Allahabad, Sanātana went to Candraśekhara’s house, where the Lord was staying, and sat down by the door. Śrī Caitanya Mahāprabhu could understand that Sanātana was outside. “Candraśekhara,” He said, “there’s a Vaiṣṇava, a Hare Kṛṣṇa devotee, at your door. Please go call him in.” Candraśekhara went out to look and, seeing no Vaiṣṇava, came back. “Is there anyone at your door at all?” the Lord asked. “Only a Muslim mendicant,” Candraśekhara replied. “Please bring him here,” the Lord said. Hurrying back to the door, Candraśekhara spoke to Sanātana. “O Muslim mendicant,” he said, “kindly come in. The Lord is calling you.” Pleased with this invitation, Sanātana entered the house, where Lord Caitanya rose with haste to embrace and welcome him and to give him a seat by His side. Lord Caitanya is the Supreme Personality of Godhead playing the part of His own devotee. In both capacities, as Lord and devotee, He was eager to welcome His Vaiṣṇava guest. Over Sanātana’s protests, He extolled Sanātana’s saintly influence upon even sacred places of pilgrimage like Varanasi. The Lord quoted a verse from *Śrīmad-Bhāgavatam* (1.13.10): “Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.” Only a few weeks before, Śrī Caitanya Mahāprabhu had met Sanātana’s brother, Rūpa Gosvāmī, in Allahabad. The Lord had enlightened Rūpa about the soul’s evolution, first through the species of material life in this universe and then, upon reentering the spiritual sky, through the transcendental stages of life in the spiritual creation. For the next two months in Varanasi, Lord Caitanya would elaborate on these and other topics in His teachings to Sanātana Gosvāmī. He would describe how the Supreme Lord expands Himself to individually preside over the innumerable spiritual planets and to create and govern the material universes. He would inform Sanātana about the location and dimensions of the spiritual planets and about the identity and activities of their denizens as precisely as one might describe the continents and nations of this earth. And He would delineate the direct route through the dark and temporary material cosmos to these effulgent and deathless spiritual destinations with as much clarity and detail as the best modern road maps and travel guides. Despite the exalted, revolutionary nature of these pending transcendental topics, however, Lord Śrī Caitanya Mahāprabhu was Himself curious to know about Sanātana’s recent travels and adventures. “How did you escape from prison?” the Lord eagerly asked, and Sanātana happily told his story from beginning to end. *Fortunate Jail Keeper* Sanātana recounted how, bound with iron chains at the Chika Mosjud prison near Ramakeli, Bengal, he had received a note from his younger brother Rūpa. “My dear Sanātana,” Rūpa Gosvāmī had written, “I have left a deposit of ten thousand gold coins with a local merchant. Use that money to get out of prison and come meet Lord Śrī Caitanya Mahāprabhu in Mathura and Vṛndāvana.” To further encourage Sanātana, Rūpa had included in his note a beautiful and mysterious Sanskrit verse: > yadu-pateḥ kva gatā mathurā-purī > raghu-pateḥ kva gatottara-kośalā > iti vicintya kurusva manaḥ sthiraṁ > na sad idaṁ jagad ity avadhāraya “Where has the Mathura City of Yadupati gone? Where has the northern Kośala province of Raghupati gone? By reflection, make the mind steady, thinking, ‘This universe is not eternal.’ ” Yadupati is a name for Lord Kṛṣṇa, and Raghupati a name for Lord Rāmacandra. Long ago They had appeared on earth and played as human beings, displaying Their eternal pastimes in the city of Mathura and the province of Kośala respectively. Now They had appeared again as Lord Caitanya Mahāprabhu to entice mankind from the prison of material life in this temporary universe, and Lord Caitanya was currently on His way to Mathura, followed by Rūpa Gosvāmī. Delighted with the note, Sanātana went to the Muslim jail keeper, an acquaintance from his government days, a simple man with little education or spiritual training. Summoning the diplomatic skills honed during his years as the Nawab’s prime minister, Sanātana began to satisfy the humble warden with praise. “Dear sir,” Sanātana began, “you are a very fortunate person, a living saint, and a scholar steeped in knowledge of the Koran and similar books. So you must know that if you release a prisoner in accordance with your religious principles then you are blessed by the Supreme Lord.” Flattered by the compliments from his fellow government servant, the jail keeper could not deny he was indeed a learned scholar and saintly person. He was all ears as Sanātana continued, stressing their long-standing friendship and requesting release as a personal favor. “Previously I have done much for you,” Sanātana said. “Now I am in difficulty. Please return my goodwill by releasing me.” Sanātana sweetened their friendship with an offer of five thousand gold coins. By taking the gold and releasing an innocent prisoner, Sanātana explained, his friend the jail keeper would accumulate both piety and material wealth. He would get the best of both worlds. “Please hear me, dear sir,” the jail keeper replied nervously. “Of course I want to let you go, because you have done much for me and are a fellow public servant. I know that, but I am afraid of the Nawab when he hears you are free. I’ll have to explain. What will I say?” Sanātana had just the alibi. “There is no danger,” he assured his friend. “The Nawab has gone south to conquer Orissa. If he returns, tell him that Sanātana went to answer the call of nature near the bank of the Ganges and that as soon as he saw the Ganges, he jumped in. Tell him, ‘I looked for a long time, but I could not find any trace of him. He jumped in with his shackles and drowned, washed away by the current.’ “And don’t worry,” Sanātana added. “No one will find me. I shall become a mendicant and go to the holy city of Mecca.” The jail keeper now had a forensic alibi for the Nawab, a religious alibi for his own conscience, and a promise of five thousand gold coins. He was still torn and wavering when Sanātana upped the offer to seven thousand coins and carefully stacked the money before him while he watched. Seeing the gleaming pile of gold growing, the jail keeper finally caved in. That night he broke Sanātana’s shackles and let him escape across the Ganges. *Dangerous Journey* Though he now had three thousand coins remaining and hundreds of miles to traverse from Bengal west towards Mathura and Vṛndāvana, Sanātana left all the gold behind and set out on foot, looking the part of a beggar. The money had bought him release for Lord Caitanya’s service, but he had no interest in spending for a comfortable journey, nor was carrying gold safe for a lone traveler. As an escaped prisoner, too, and a famous man, Sanātana had to avoid notice. Using back roads and footpaths, he stayed off the highways known as “the way of the ramparts,” which the Nawab had fortified against invasion. A servant named Īśāna followed Sanātana, and despite all his master’s evident precautions, Īśāna secretly carried eight gold coins. Crossing what is now Bihar province, Sanātana and Īśāna came to a hilly area known as Patada and stopped at a small hotel, where the gold proved nearly fatal. The hotel owner learned of the eight coins through an expert palmist and planned to rob and kill his two guests. In the meantime, he went out of his way to be respectful and attentive to their needs, providing them with food to cook and promising to personally guide them through the hills. Sanātana went to the river to bathe, and as he had not eaten for two days, he cooked and had his meal. But he was suspicious. As a minister of the Nawab, he had faced many diplomats and sycophants. Here was a hotel owner, a stranger, giving him the royal treatment, though he and Īśāna looked like paupers. “Īśāna,” Sanātana inquired, “I think you must have something valuable with you.” “Yes, I have seven gold coins,” Īśāna admitted, partially revealing his cache. Sanātana became angry and berated his servant. “Why do you carry this death knell on the road?” Taking the seven coins, Sanātana went to the hotel owner, holding the coins before him. “Please take these seven coins,” Sanātana requested, “and help us to cross these hills. I am an escaped political prisoner and cannot go along the way of the ramparts. It will be very pious of you to take this money and get me through the hills.” The combination of gold and religious sentiments again proved effective. The hotel keeper confessed that he knew that Īśāna had eight coins in his pocket and that he had planned to kill both Īśāna and Sanātana. Now refusing the coins with embarrassment and chagrin, as an apology he offered to guide Sanātana through the hills for free. “No,” Sanātana replied. “If you don’t accept these coins, someone else will kill me for them. Better you save me from the danger.” With this settlement made, the hotel keeper hired four watchmen who through that entire night escorted Sanātana and Īśāna across the hills on a jungle path. Sanātana then sent Īśāna home with the gold coin Īśāna had tried to conceal and traveled on alone, wearing torn clothing, carrying a beggar’s pot, and losing his worries with every step he took. *Meeting Śrīkānta* Walking on and on, Sanātana came one evening to a town named Hajipura and sat down in a garden park. By coincidence a gentleman named Śrīkānta, the husband of Sanātana’s sister, was in Hajipura on government business. The Nawab had given Śrīkānta 300,000 gold coins to buy horses. Sitting in an elevated place transacting this business, Śrīkānta caught a glimpse of Sanātana and later that evening went to see him. The two old friends talked long into the night, and Śrīkānta heard all about Sanātana’s arrest and escape. Seeing Sanātana, formerly the prime minister, in such a ragged condition distressed Śrīkānta and got him thinking. With a fortune in gold at his disposal, certainly he could help his wife’s brother get a new start in life. “Why don’t you stay here with me for a couple of days,” Śrīkānta urged Sanātana. “You can get rid of these dirty clothes and dress like a gentleman again.” Sanātana had already foiled a greedy jail keeper and a murderous hotel owner, all the while avoiding the Nawab’s soldiers and agents on his way to meet Lord Caitanya. Now here was a more formidable obstacle: a loving friend and close relative with money to spare. Sanātana thanked Śrīkānta but declined his offer. “I cannot stay any longer,” Sanātana said. “Please help me across the Ganges so that I can leave right away.” Insisting that Sanātana at least take a valuable woolen blanket, Śrīkānta helped him across the Ganges and with affection saw him on his way again. *Clean-Shaven Vaiṣṇava* Sanātana had left Śrīkānta in Hajipura only a few days before. Now, sitting with Lord Śrī Caitanya Mahāprabhu at Candraśekhara’s house in Varanasi, he was feeling boundless happiness. After hearing about Sanātana’s adventures, Lord Caitanya in turn recounted His recent meeting with Sanātana’s brothers in Allahabad. Then He asked Sanātana to clean up and get a shave before lunch, and He requested Candraśekhara to provide Sanātana with fresh clothing. Sanātana’s ragged, unkempt appearance was understandable considering the circumstances of his long journey, but Lord Caitanya wanted His followers looking like gentlemen. His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, writing in the early 1970s, explains: “Due to his long hair, mustache, and beard, Sanātana Gosvāmī looked like a hippie. Since Śrī Caitanya Mahāprabhu did not like Sanātana Gosvāmī’s hippie features, he asked Candraśekhara to get him shaved clean. If anyone with long hair or a beard wants to join this Kṛṣṇa consciousness movement and live with us, he must similarly shave himself clean.” Though offered new garments by Candraśekhara, Sanātana requested a used dhoti cloth instead, then proceeded to rip the cloth in pieces to make two sets of clothing. As for meals, a Maharastriyan *brāhmaṇa* who would later host Lord Caitanya’s lunch with the *sannyāsīs* of Varanasi invited Sanātana to take all his meals with him. Again Sanātana politely declined, preferring to avoid full meals and humbly beg a little food from door to door. Sanātana’s renunciation was extraordinary and cannot as a rule be imitated. He was determined to give up material opulence. Even Śrīkānta’s new woolen blanket had to go. Sanātana went to the bank of the Ganges and persuaded a surprised Bengali mendicant to take the blanket in exchange for the mendicant’s torn quilt. Observing all these changes, and at last seeing even the valuable blanket gone, Lord Caitanya became unlimitedly happy and told Sanātana Gosvāmī, “Lord Kṛṣṇa has mercifully nullified your attachment for material things. So why would He allow you to maintain that valuable blanket, your last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.” In the days that followed, Lord Śrī Caitanya Mahāprabhu, being pleased with Sanātana Gosvāmī, began to tell him about Lord Kṛṣṇa's real identity, transcendental qualities, and eternal activities. Sanātana, freed from his last piece of material attraction, was fully prepared to listen. (*Next issue: Lord Caitanya’s teachings to Sanātana Gosvāmī*.) *Mathureśa Dāsa, a disciple of Śrīla Prabhupāda, has written many articles for* BTG *and other publications. He and his wife and their four children live in Alachua, Florida*. ## Real Relief and Joy *Why try to forget life’s hardships through mind-numbing diversions, when you can escape to the pleasure of reality?* ### By Ūrmilā Devī Dāsī The glories of the Lord, God of all creation, as He appears in His original form as Kṛṣṇa fill the pages of the book before me. The *Śrīmad-Bhāgavatam* delivers excitement, adventure, love, bravery and battles, the inner and outer struggles of real people interacting with the Lord. Immersed in a swirling eddy of soothing nectar, I forget all worries. Life in the material world is painful and hard. Some people will say it’s full of joys, but those joys have a price, and they ebb and flow with time. The joy is never constant or certain, and it usually results from or leads to misery. People often look for relief in imagination and entertainment—books, art, movies, theater, music, television, computer games. And they often try to enhance the entertainment with chemical intoxication, from mild to menacing. Others seek relief by absorbing themselves in their work or relationships, which often cause grief. Some people seek refuge in nature, travel, or sports. There are as many ways to escape pain as there are people. And yet, if we are honest, we’ll admit that whatever we do to find happiness and ease pain, life is not an unending, ever-increasing source of deep and broad happiness. In resignation we might conclude that whatever joys we get are all that can be gotten. Yet the soul seeks pleasure, having as its right and natural condition an existence of expansive spiritual bliss. We can find bliss here, but it’s independent of our material situation. It’s available through contact with the Lord. Because He is full of bliss, connecting with Him revives the happy nature of the soul, who, though infinitesimal, is of the same nature as God. To gain the true happiness we seek, spiritual teachers throughout the ages have recommended prayer and the hearing of scripture. The descriptions of God in Vedic scripture and the intimacy of the prayer that is the Hare Kṛṣṇa *mantra* can bring us to a broad, deep connection with God available to very few in other traditions. Vedic scripture gives us God as He is—enjoying with perfected souls in His own domain, a realm for His own pleasure. And the Hare Kṛṣṇa mahā-*mantra* gives us the ultimate names of the Lord and His supreme energy. Vedic scripture and the *mahā-mantra* take us beyond God as the creator, the deliverer, the terrible and jealous God who punishes evil and rewards good, to God as Kṛṣṇa, the supreme enjoyer, the ultimate lover and friend. Reading about Kṛṣṇa is beyond relief; it is a positive happiness that automatically distances me from worldly struggles as I awaken to my true nature. Fully hearing Kṛṣṇa's name as I chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare has the same effect: I am at once beyond trouble and immersed in joy. As I close my book or put down my chanting beads, the joy can stay with me by remembering Kṛṣṇa's deeds and the sound of His name. It is so simple, yet so sublime. ## From the Editor *Home Where We Belong* The other day I caught myself feeling sad for a moment that I wouldn’t be around for a future technological breakthrough I read about: personal jet-packs. Wouldn’t they be great? Strap one on, push a button, and zoom between home and office in no time. Then I thought, “Do I really want to stay around for *that*?” When I explain the philosophy of Kṛṣṇa consciousness to people, I naturally tell them that the goal of life should be to return to our original home in the spiritual world. Sometimes I sense that the idea strikes people as odd. Their faces show an uneasiness at the thought of having to leave this world to go somewhere else. That other place sounds great, but how can I leave behind everything and everyone I know? That’s just too big a price to pay. I have too much invested here. Because we mistakenly identify ourselves with our bodies, we’re attached to our present life. Most of us feel no emotional ties with our eternal home. To think we belong in some other world is difficult. Many of us can’t even imagine living in a foreign country, what to speak of a seemingly foreign planet. Goloka Vṛndāvana? You might as well invite us to move to Mars. Our reluctance to leave familiar surroundings for the spiritual world shows we’re forgetting we’re going to have to leave our present situations anyway. How long can I stay in this American body? I’ll be kicked out of this body and into a new one, whether I like it or not. The Vedic literature guides us toward doing the intelligent thing: preparing for the inevitable. The sage Cāṇakya said that we’ll lose everything at death, so we’d be wise to use what we now have for our permanent benefit. Our most valuable possession is our human body, which lets us think about higher things. The *Vedas* tell us we’ve had bodies in millions of species before getting a human body. So we’d better make the best of it. Our human emotions may bind us to our temporary life here on earth, but we should rise above them and understand that everything we’re searching for here—in the lives we’ve tried to build for ourselves—can be found only in our eternal home. No need for jet-packs there. In liberated spiritual bodies we can go anywhere in an instant. We’re travelers who have been away from home so long we’ve forgotten our real family and friends, especially our dearest friend, Lord Kṛṣṇa. What misfortune! But Śrīla Prabhupāda, a pure devotee in full consciousness of his relationship with Kṛṣṇa, has given us spiritual practices to awaken our memory of Kṛṣṇa and our eternal relationship with Him. When we wake up to the glory of that relationship, we’ll be happy to leave this world of misery to return to the world of Kṛṣṇa's abundant love. As the *Śrīmad-Bhāgavatam* says, we’ll feel like a traveler who has returned home after a troubled journey.—*Nāgarāja Dāsa* ## Vedic Thoughts Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities. His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda Śrīmad-Bhāgavatam 3.1.32, Purport O best of kings, if you desire to acquire the extraordinary knowledge by which the supreme goal is realized, then chant the name of Lord Govinda [Kṛṣṇa] with love and devotion. Garuḍa Purāṇa Quoted in Śrīla Bhaktivinoda Ṭhākura’s Bhajana Rahasya One who worships the Supreme Lord and His holy name with undivided faith, knowing Them to be identical, is considered an elevated, first-class devotee, even if he does not understand the intricacies of his own spiritual identity. Śrīla Jagadānanda Paṇḍita Prema Vivarta, Chapter 12 Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme. Lord Śrī Kṛṣṇa Bhagavad-gītā 7.24 The Supreme Personality of Godhead, Kṛṣṇa, is the reservoir of all beauty. All beautiful things emanate from Him, and His personal form is so attractive that it steals the eyes away from all other objects, which then seem devoid of beauty by comparison to Him. When Lord Kṛṣṇa was on the earth, He attracted the eyes of all people. Śrīla Śukadeva Gosvāmī Śrīmad-Bhāgavatam 11.1.6 That head is the loftiest which is white with dust from bowing down to Lord Kṛṣṇa. Those eyes are the most beautiful which darkness has abandoned after they have seen Lord Hari. That intelligence is spotless—like the white glow of the moon or a conch shell—which concentrates on Lord Mādhava. And that tongue rains down nectar which constantly glorifies Lord Nārāyaṇa. King Kulaśekhara Mukunda-mālā-stotra 19 The *Bhāgavata* [Śrīmad-*Bhāgavata*m] does not allow its followers to ask anything from God except eternal love towards Him. The kingdom of the world, the beauties of the local heavens, and the sovereignty over the material world are never the subjects of Vaiṣṇava prayer. Śrīla Bhaktivinoda Ṭhākura The Bhagavata: Its Philosophy, Its Ethics, and Its Theology