# Back to Godhead Magazine #39 *2005 (06)* Back to Godhead Magazine #39-06, 2005 PDF-View ## Welcome IN THIS ISSUE we honor the memory of His Holiness Bhakti Tirtha Swami, a disciple of His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, the founder/*acarya* of the Hare Kṛṣṇa movement. When Śrīla Prabhupāda left this world in 1977, he had spent twelve years training his disciples to carry on his mission of spreading Kṛṣṇa consciousness around the world. Among the many disciples who have steadfastly served Śrīla Prabhupāda, both before and after his passing, Bhakti Tirtha Swami is noteworthy in many respects. His tireless dedication and his full absorption in his service are an inspiration to all who knew him. Our article on his life was written by his close friend and godbrother Satyaraja Dāsa, who is currently working on a book-length biography of Bhakti Tirtha Swami. Also in this issue, Adbhuta Hari Dāsa takes us to a temple in South India noted for its unique architecture and centuries-old worship of the Deity. Śrīla Prabhupāda presents scriptural evidence for Lord Kṛṣṇa’s supremacy. Urmila Devī Dāsī describes the diligence required for pure chanting of Kṛṣṇa’s names. Murari Gupta Dāsa tells how he came to be a doctor and a devotee of the Lord. And, in a guest editorial, Dāsanudasa Vanacari reports on how Hurricane Katrina affected the Hare Kṛṣṇa temple in New Orleans and the New Talavan farm. Hare Kṛṣṇa. —*Nagaraja 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 *Kṛṣṇa Loves Cows* Why does Kṛṣṇa love cows? Ravinder Singh Via the Internet *Our Reply*: Just as an ordinary human being may have affection for certain animals, so does Kṛṣṇa. He is the supreme person, and he takes great pleasure playing the role of a cowherd boy. His affection for the cows is part of his eternal transcendental personality. *Fearless, Yet Practical* Please enlighten me as to the meaning of the word “safety” in *Bhagavad-gītā* 2.45. Kṛṣṇa says that one should be free from all anxieties for gain and safety. How does one walk down the street, or cross a busy intersection, or even drive a car without being anxious for one’s safety? Especially these days when one is afraid there may be a terrorist on every street corner. And how does a brave soldier, whether on the battlefield (as Arjuna) or in modern-day Iraq or even in a bad neighborhood, become fearless, yet practical, knowing there is “danger at every step”? Bruce Gatten Via the Internet *Our Reply*: We may make practical arrangements for our safety, but we should not be anxious about our safety because as souls we know we can never be destroyed and as devotees we know that Kṛṣṇa will protect us. Highly advanced devotees have such confidence in Kṛṣṇa’s protection that they do not bother to protect themselves. That was true of Prahlada Mahārāja, whom the Lord protected from at least five attempts on his life by his father and his father’s associates. It was also true of Ambarisa Mahārāja, whom the Lord, using his own disc weapon, protected from the fiery demon created by Durvasa Muni. Such advanced spiritual states are attained by constantly engaging in the Lord’s service. *Supreme Power Defined* What do you mean by “supreme power”? Please explain in a way that I can imagine it. Kamlesh Via the Internet *Our Reply*: Generally we think of nature as being all-powerful. For example, who can stop the winds of a hurricane, the erupting of a volcano, or the movement of an earthquake? But in reality, Kṛṣṇa, or God, is in control of the laws of nature, so his power is supreme. He can create universes, maintain them, and destroy them in due course. *The Power of Chanting* Controlling the mind is next to impossible. I am chanting Hare Kṛṣṇa as you advise, but in vain, as there is no change in my mind. Samrat Roy Via the Internet *Our Reply*: You may think that there is no change in your mind, but in fact the mind becomes purified by the sound of the holy name. Sometimes, especially in the beginning, the mind objects to being controlled and actually causes more trouble than usual. But in the long run it cools out, and the end result is that the holy name pacifies the mind. When we begin to clean a room, we stir up the dust, and it appears more dirty. But as we remove the dust, it becomes clean. So be patient and go on with the chanting, and you will see that your mind becomes peaceful. Consider that the mind has raged uncontrolled for millions of births, so it takes a little time to control it. But by the grace of the holy name it can be done within one lifetime, and even sooner if we are very sincere. Try always to pay attention to the sound, no matter how hard it is or how successful you may or may not be. Just by making the attempt to concentrate, you are becoming successful. *Siva and Kṛṣṇa* I have attended a few lectures by ISKCON *gurus* and noted that they mention Lord Kṛṣṇa as the supreme God and other gods as “demigods.” They rely on *Śrīmad-Bhagavatam* to support this. *Śrīmad-Bhagavatam* is written by Vedavyasa, so since ISKCON regards whatever was written by Vedavyasa as correct, it should accept whatever is written in the *Mahābhārata* as correct, since it was also written by Vedavyasa. The *Mahābhārata* clearly says that Kṛṣṇa performed severe penances to please Lord Siva and obtain boons from him. How is this possible if Siva is a demigod and Lord Kṛṣṇa is supreme? In the *Mahābhārata* there are many praises of Lord Siva by Kṛṣṇa. Can anyone kindly enlighten me on this? Ajay Lakhani Via the Internet *Our Reply*: First of all, even though ISKCON accepts the *Mahābhārata* as authoritative, the *Śrīmad-Bhagavatam* stands above all of Vyasa’s other works, because Vyasa was not fully satisfied with his compositions until he had directly glorified Lord Kṛṣṇa in the *Śrīmad-Bhagavatam*. That was the crowning glory of his work. Lord Kṛṣṇa is the Supreme Godhead, but because he was playing the part of a human being and a follower of Vedic culture, he generally acted like an ordinary man. Lord Siva is the greatest of the demigods, so it is proper for Kṛṣṇa, acting as a *ksatriya,* or military man, to offer worship to him. Lord Siva is not to be considered greater than or equal to Kṛṣṇa, nor is he independent of him. The scriptures tell us that Lord Siva is both the greatest demigod and the greatest Vaisnava, or servant of Kṛṣṇa. Because of his exalted position, Lord Siva is worshipable, but he always remembers his subordinate position in relation to Kṛṣṇa. Kṛṣṇa is the original source of everything, including whatever boons He may have received from Siva. He was giving Siva the opportunity to serve Him by granting him boons. This was a devotional exchange between Kṛṣṇa and His devotee, Lord Siva. *Developing Consciousness* In the May/June 2005 issue, in the article “Evolution: The Soul’s Upward Transmigration,” Śrīla Prabhupāda says that as one’s consciousness develops, one moves up to higher species of life. I want to know, when does the consciousness of an animal develop? Harish Kumar Ujjain, M.P., India *Our Reply*: By suffering in animal lives, the soul becomes free from sinful reactions, and his consciousness gradually increases, until he attains the human form, in which he is endowed with free will. Please write to us at: BTG, P.O. Box 430, Alachua, FL 32616, USA. Email: [email protected]. Replies to the letters were written by Kṛṣṇa-krpa Dāsa. Founder’s Lecture: The Cause of All Causes *Los Angeles—February 10, 1975* Nothing happens without a cause, and the origin of all causes is Kṛṣṇa’s desire. by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda Founder-*Ācārya* of the International Society for Krishna Consciousness > yad adhatu-mato brahman > deharambho ’sya dhatubhih > yadrcchaya hetuna va > bhavanto janate yatha “O learned *brahmana,* the transcendental spirit soul is different from the material body. Does he acquire the body accidentally or by some cause? Will you kindly explain this, for it is known to you.” —*Śrīmad-Bhagavatam* 2.8.7 IF YOU WANT TO receive knowledge, then you must approach a *guru* who is *brahma-nistham,* fixed in the Absolute Truth. That is the qualification of the *guru*. *Brahmany upasamasrayam.* These words are there in the *Śrīmad-Bhagavatam.* The *guru* is living in Brahman, the Absolute Truth. He has no other business. Lord Kṛṣṇa says, > tad viddhi pranipatena > pariprasnena sevaya > upadeksyanti te jnanam > jnaninas tattva-darsinah “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.” [*Bhagavad-gītā* 4.34] *Tattva-darsinah* means “one who has seen the truth.” One who is only imagining the truth cannot be a *guru*. The *guru* must have actually seen the truth. These are the injunctions in the *sastras,* the scriptures. Pariksit Mahārāja is strictly following the same principles and asking Sukadeva Gosvami, *bhavanto janate yatha:* “As you have learned from your predecessor.” That is perfect knowledge. Knowledge of the Absolute Truth comes originally from Kṛṣṇa. Kṛṣṇa is all-perfect. Arjuna is hearing directly from Kṛṣṇa, and Arjuna’s statement is there in the *Bhagavad-gītā.* He understands that Kṛṣṇa is the Supreme Personality of Godhead, and he acquired knowledge from Kṛṣṇa. Pariksit Mahārāja’s question here is a question asked by intelligent persons: “We living entities have come to the material world and are suffering, but we are part and parcel of Kṛṣṇa, or God. How, then, have we come to the material world?” That is a very intelligent question. And he asks, *yadrcchaya:* “Has it happened automatically, by nature’s law?” Or *hetuna:* “Is there some cause?” Without any cause, there cannot be anything. That is logic. The rascal philosopher says, “It happened automatically. There was a chunk, and the creation came.” That is rascals’ philosophy. *Jagad ahur anisvaram* [*Bhagavad-gītā* 16.8]. The rascals do not accept that there is a cause of this creation. That they do not understand. They do not know, and they theorize. Darwin, for example, could not give any reasonable cause. Some theory: “It may be, perhaps, for millions of years there was no . . .” He speculated. And he admits, “Whatever I am presenting, it is all my speculation.” We have seen a letter he wrote to a friend. He admitted, “Whatever I am presenting, that is speculation.” But science is not speculation. Science cannot be speculation. That is not science. “Two plus two equals four.” That is science. And if you speculate—“Two plus two equals five” or “Two plus two equals three”—that is not science. *Scientific Understanding of God* The science of Kṛṣṇa is not speculation. It is exactly science. *Tad-vijnanam. Vijnana* means science, not speculation. One should understand God scientifically. That is required, not imagination. The Mayavadi [impersonalists] philosophers say, “You can imagine your God.” That is rascaldom. How you can imagine your God? God is God. God means the supreme controller, the Supreme Being. In the dictionary you’ll find that God means the Supreme Being. He is also a being like us, individual. We are here face to face. You are one individual; I am one individual. We are talking or hearing. Similarly, God is also an individual. Kṛṣṇa told Arjuna, > imam vivasvate yogam > proktavan aham avyayam > vivasvan manave praha > manur iksvakave ’bravit “I instructed this imperishable science of *yoga* to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.” [*Bhagavad-gītā* 4.1] So Kṛṣṇa’s an individual person. He instructed the sun-god millions and millions of years ago. Arjuna inquired, “How it that possible? You are my contemporary. You and I are the same age.” Kṛṣṇa said, “Millions and millions of years ago, when I spoke this philosophy to the sun-god, you were also present because you are My intimate friend. Whenever I descend, you are also there. But the difference is that you have forgotten; I remember that I said like this.” That is the difference between Kṛṣṇa and the ordinary living being. Kṛṣṇa remembers everything, knows everything. *Vedaham samatitani:* “I know everything.” [*Bhagavad-gītā* 7.26] That is Kṛṣṇa. But we do not know everything. That is the difference. Kṛṣṇa is not impersonal. He’s a person, but He is not a person like us. His personality is supreme. Nobody is greater than Kṛṣṇa. That is the Vedic information. He’s an individual, but He has nothing to do. He’s such individual. We see Kṛṣṇa here in the temple in his Deity form with Śrīmati Rādhārāṇī. The whole world is going on under Kṛṣṇa’s direction, but He has nothing to do. He’s enjoying with Śrīmati Rādhārāṇī. That is Kṛṣṇa’s position. When it is necessary to create or destroy a universe, Kṛṣṇa doesn’t have to pay any attention. He’s the reservoir of pleasure, and his pleasure is never disturbed by all these activities. He’s perfect. *Behind Everything Is Kṛṣṇa’s Desire* In our Hare Kṛṣṇa Society I am not perfect. Still, you boys and girls love me, so whatever I say is immediately done. So if an ordinary person like me can do things without his personal endeavor, how much more so for Kṛṣṇa. No one is equal to or greater than Kṛṣṇa. How great He is, how powerful He is, you can just imagine. If an ordinary person can do things simply by his desire, why not Kṛṣṇa also? Where is the difficulty? In the Bible it is said, “God said, ‘Let there be creation,’ and there was creation.” So that is Kṛṣṇa. He simply desires, “Let there be creation,” and immediately everything is ready. That is Kṛṣṇa. How is it being done? Automatically? Not automatically. It is done regularly, as you do things. *Hetuna:* there is a cause. But the original cause is Kṛṣṇa’s desire. > isvarah paramah krsnah > sac-cid-ananda-vigrahah > anadir adir govindah > sarva-karana-karanam “Kṛṣṇa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.” [*Brahma-saṁhitā* 5.1] The original desire is Kṛṣṇa’s. The original cause of whatever we are doing is also Kṛṣṇa. We cannot do anything independently. If I go to heaven or to hell, that is sanctioned by Kṛṣṇa. Without Kṛṣṇa’s desire I cannot do anything. That is also stated in the *Bhagavad-gītā* [15.15]: > sarvasya caham hrdi sannivisto > mattah smrtir jnanam apohanam ca > vedais ca sarvair aham eva vedyo > vedanta-krd veda-vid eva caham “I am seated in everyone’s heart, and from Me come remembrance, knowledge, and forgetfulness. By all the *Vedas,* I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the *Vedas.*” *The Cause of Our Next Body* The rascals say that the world is going on automatically and that we have come into the material world without any reason, without any cause. They say that our coming to the material world is due to the lusty desires of the father and mother. Therefore the child has no meaning; it is a by-product of lusty desire. So if I don’t want it, I kill it. Destroy it. This is going on. But it is not a fact that lust is the cause of the child. A particular child comes into the womb of a particular type of mother. It is not that every mother is producing the same type of child. No. Why? There is a cause. That cause is the child’s previous activities. According to our activities, we automatically produce our next body. So there is a cause: our activities. That is also stated in the *Bhagavad-gītā* [13.22]: *karanam guna-sango ’sya sad-asad-yoni-janmasu. Karanam* means cause. What is the cause of one’s next life? The cause is the living entity’s association with a particular mode of nature: *sattva-guna* [goodness], *rajo-guna* [passion], or *tamo-guna* [ignorance]. If the living entity associates with *tamo-guna*, then he’s preparing his next life to be in the lower animal kingdoms or in a most degraded family. Those who associate with the mode of goodness are elevated to the higher planetary systems. The mode of goodness encompasses the brahminical qualities: truthfulness, control of the mind, control of the senses, simplicity, tolerance, full faith in scripture and God, full knowledge, and practical application of knowledge. These are under *sattva-guna,* the mode of goodness. If you cultivate *sattva-guna,* then you are elevated to the higher planetary systems. Why are there so many planets? Because there are different places for different kinds of living creatures. So there is a cause for everything. Nobody has taken birth in the material world without any cause. And according to the cause, the particular type of body is built up. How this works is a great science. Unfortunately there is no education for this science. Maybe in the future people will take interest. Because we are publishing books and going to the universities and to the professors, there may be interest. There is that possibility now. Otherwise these rascals do not know this science. They do not care about it. Big, big professors, big, big scientists, they are putting forward the theory that life has come from chemicals—chemical evolution—and they are getting the Nobel Prize. And if they are challenged, “Take these chemicals and produce a life,” they’ll balk. This ignorance is going on. Therefore for future guidance Pariksit Mahārāja asked, “How does the living entity get a material body? Does it happen automatically, without any cause? Or is there a cause?” *A Society for Liberation* If you infect some disease, automatically you’ll suffer from the disease. Your becoming infected is the cause. So if you become cautious not to be “infected” by the lower modes of nature, then you can avoid the cause of a lower birth or suffering. Therefore we have started this Hare Kṛṣṇa Society. Here you’ll get the cause of being elevated. There are so many Societies. “Birds of a feather flock together.” So here is a Society. Who will flock here? Who will come here? This society is meant for liberation. People are suffering so much on account of the material condition of life. Nobody is happy. That is a fact. But because people are in ignorance, they are accepting unhappiness as happiness. This is called *maya.* *Yan maithunadi-grhamedhi-sukham hi tuccham* [*Śrīmad-Bhagavatam* 7.9.45]. *Maya* is very much manifest in sex life. People accept that sex is very nice, but after sex there are so many distresses. Whether the sex is legal or illegal, it doesn’t matter. The result is distress. Every one of us knows this. We have to make the best use of a bad bargain. We have this material body because the cause was there. The cause was that we wanted to enjoy and did not like to serve Kṛṣṇa. We are serving Kṛṣṇa in any case. To serve Kṛṣṇa is our constitutional position. But sometimes we desire, “Why shall I serve Kṛṣṇa? Why shall I serve the spiritual master? I shall enjoy.” Enjoyment was there by serving Kṛṣṇa, but we wanted to become an enjoyer independent of Kṛṣṇa. That is the cause of our falldown. With Kṛṣṇa, you can enjoy very nicely. You have seen the picture, how with Kṛṣṇa the *gopis* are nicely dancing, enjoying; the cowherd boys are playing. Enjoy with Kṛṣṇa—that is your real enjoyment. But when you want to enjoy without Kṛṣṇa, that is *maya.* Unless there is darkness, you cannot appreciate the quality of brightness. Therefore Kṛṣṇa has created darkness, *maya,* so that you can appreciate brightness. Two things are required. Without brightness the darkness cannot be appreciated; without darkness the brightness cannot be appreciated. The two things are there, side by side. There is sunlight, and there is shadow, side by side. You can remain within the shadow; you can remain within the sunshine. That is your choice. If we remain in the darkness, then our life is miserable. Therefore Vedic literature instructs us, *tamasi ma:* “Don’t remain in the dark.” *Jyotir gama:* “Go to the light.” This Kṛṣṇa consciousness movement is an attempt to bring people from darkness to the light. Don’t misuse this opportunity. Some way or other you have come in contact with this movement. Properly utilize it. Don’t go to the darkness. Always remain in bright light. Thank you very much. ## The Mood Of Surrender *Success in chanting the Lord’s holy names requires both faith and a willingness to let go of harmful material attachments.* *By Urmila Devī Dāsī* This is the eighth in a series of articles on offenses to be avoided when trying to progress spiritually by chanting God’s names. This article discusses the offense of not having complete faith in the spiritual nature of chanting Hare Kṛṣṇa and holding on to material attachments. A REAL SUMMER JOB—not babysitting! I made it to the hotel before six in the morning so as to have the breakfast buns done on time. Sweating in front of a wall of ovens, we turned out cakes, pies, and bread. All of us in the kitchen were servants of the hotel. We had to cook what was on the menu, following our given recipes and rules. But I was unlike the others in at least one respect: Most of them felt that their job was simply a step to becoming a hotel manager themselves. While they labored as servants, their hearts yearned to become the masters. The ambition to be the master is certainly the stuff of worldly success. But spiritual achievement requires the opposite: the more one is a servant, the higher one’s position. Accustomed through habits of many lifetimes, we conditioned souls assume that happiness, knowledge, and vitality will come by grasping and controlling the world. But these actually come from letting go of our false ego as controllers and enjoyers and, instead, holding on to the feet of the Lord, Śrī Kṛṣṇa, as His servants. Imagine that we see in front of us what appears to be all we desire. But when we reach out to grab those pleasures, we find instead a solid block to our progress. Turning around, we find the source of real enjoyment. Pleasure from trying to exploit life and matter appears in front of us, but it is only a reflection, as in a mirror. There is no substance to that satisfaction. The mirror is catching the image, in a twisted way, of what fallen souls have turned their back to—service to God. Accessing that service and concomitant pleasure, however, requires us to often do exactly the opposite of what seems to bring fulfillment in this world. Our habit of embracing materialistic, self-centered plans and solutions is long standing. Anyone starting on the spiritual path is expected to be full of such mundane attachments, with merely a spark of interest in surrender to Kṛṣṇa, though that ember may seem significant to a beginner. As we progress in a life of holy service, we gradually become aware of our foolish attempts to enjoy a reflection. Such awareness comes to our consciousness primarily through the grace of Śrī Kṛṣṇa, who from within our hearts reveals the truth about Himself and the dirt remaining within us. Kṛṣṇa’s revelation is a response to any and all service we do for him with devotion. Our primary means of serving and evoking His pleasure is through the chanting of His holy name, as in the *maha-mantra:* Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. As we are chanting, however, if we consciously and deliberately maintain our illusory position as master of the world, we try to accomplish two irreconcilable purposes, and thus cheat the holy name. Our chanting is then only official, as if some shallow ritual, and Kṛṣṇa in the form of his name is offended. We become like the hotel dishwasher who, while seemingly revering his boss, is enviously desiring his position. *Lack of Faith* Generally, this offense to the holy name comes from a lack of faith. We know that material life over-promises and under-delivers, yet we fear that holding the diamond of devotion will mean letting go of our broken bits of colored glass, carefully gathered on the shores of our many lives. We fear that the diamond is false and that the glass, once abandoned, cannot be reclaimed. The scriptures describe this offense as “not having complete faith in the holy name and maintaining material attachments even after understanding so many instructions on this matter.” The very fact that the scripture tells us that we may be holding on to material attachments while chanting Hare Kṛṣṇa is instructive. In the *Bhagavad-gītā* Kṛṣṇa states that He destroys the ignorance in the heart of a person absorbed in His glories. In the *Bhagavatam* we learn that hearing Kṛṣṇa’s name and activities eradicates our materialistic consciousness. Based on scriptural quotes such as these, some people claim purification of material attachment to be automatic for anyone chanting the holy name. But if the cleaning of our heart happens with no effort on our part, how would it be possible to “maintain material attachments” while chanting? Kṛṣṇa does not interfere with the living being’s free will. Our ability to desire is the defining principle of being alive. Though Descartes claimed that thinking is the prime indicator of existence, more primal than thinking is feeling, desire. Kṛṣṇa will illumine our heart, showing us what is valuable and what is trash. We then have to want Kṛṣṇa to remove the garbage. If we persist in holding on to our lust, envy, greed, illusion and so forth, after Kṛṣṇa reveals these to us, He won’t change us against our will. We’ll keep our rubbish—and offend the Lord. By chanting we invite Kṛṣṇa to purify us, to make us fit for His service and entrance into the spiritual world. If after inviting Him we refuse to follow his direction, how will He be pleased? We can understand this principle through an everyday example. Sometimes a friend might invite us to help clean up a storage area. As we go through their belongings, if they want to keep everything—no matter how old, broken, or unused—then we would ask, “Why did you ask me to come?” To avoid this block to our progress, we need to nurture a mood of surrender while we chant and live a life of such surrender moment by moment. *Unworthy Shelters* Here we’ll examine some specific symptoms of the materialistic mentality we need to avoid, and then consider the six facets of surrender. Materialists feel sheltered and empowered by their insatiable desire for mental and physical pleasure. Greed, lust, anger, and arrogance seem like friends and protectors who will give both impetus for the drive to success and armor against attacks along the way. Obstacles or reversals, including people who oppose one’s plans, need to be dispensed with through one’s own intelligence and power. People think they will achieve happiness, knowledge, and security by manipulating their environment. People may think they will achieve fulfillment by getting everything to behave as they like—nature, other people, their own body and mind, anyone and anything. Kṛṣṇa calls such thinking demonic, directly opposed to saintly character. The irony is that this mentality can disguise itself as *bhakti,* loving service to Kṛṣṇa. How? We may feel that other devotees of Kṛṣṇa need to change their behavior to support our own service to Kṛṣṇa, or that our pleasure in such service depends on our control of our environment. While in a spiritual process, we may keep trying to control and change the outer world to get satisfaction. Kṛṣṇa therefore states that those opposed to Him consider the lust of material desire to be their shelter and protector. *Six Aspects of Spiritual Surrender* In contrast, *mahatmas,* or great souls, find their shelter in Kṛṣṇa’s spiritual energy. This energy is the Lord’s most exalted devotee, Śrīmati Rādhārāṇī. Unlike the witch of misleading lust, Rādhārāṇī is the soothing mother of love, presenting us to Kṛṣṇa, the supreme father. Coming under Her protection involves six aspects that directly counteract and contradict the materialistic tendencies that have only brought us despair and disappointment. First, we should accept anything favorable for Kṛṣṇa’s service, and use in a favorable way situations we cannot change. We do not need to guess what is helpful for serving the Lord. The scriptures, gurus, and saintly persons give clear instructions in this regard. For example, we are advised to take a firm vow to chant the Hare Kṛṣṇa *maha-mantra* a minimum number of times daily. Further, we should wake up before sunrise, using the early morning for chanting, worship, and scriptural study. Having such a program follows the example of great devotees. Our vegetarian meals should be offered first to Kṛṣṇa, considering Him the master of our house, who must eat before we, His servants, partake of our meals. We should see our duties as having been given to us by Kṛṣṇa and use the fruits of our activities for His pleasure. Our time should be spent in devotional service. Confident of achieving the perfection of life through our service to Kṛṣṇa, we should continue with patience and enthusiasm in both the ups and downs of the waves of the material modes. Sometimes seemingly unfavorable situations come unbidden and beyond our ability to alter. We may become sick or injured and unable to externally perform our worship of Kṛṣṇa. Others may insult us or treat us unfairly, unsettling our mind. The weather may prevent our planned trip to the temple. While the demonic tendency is to try to eliminate all such obstacles though manipulating externals, one who wants spiritual success seeks to understand the Lord’s purpose. A good teacher gives lessons and homework that highlight students’ weaknesses. To complete the assignment and pass the exam, a student must understand and apply what was lacking. Similarly, Kṛṣṇa will set up situations we can use for spiritual advantage if we address and correct some area of weakness or lack within ourselves. Such apparently unfavorable situations, therefore, when understood and used properly, are truly the great favor of Kṛṣṇa. Second, we have to reject anything irredeemably unfavorable for Kṛṣṇa’s devotional service. Activities that must be absolutely discarded are gambling, illicit sex (sex should be in marriage for procreation), taking intoxicants, and eating meat, fish or eggs. Furthermore, it is best to work for only as much money, knowledge, and achievement as will help us think of Kṛṣṇa with love and spread his glories. We should give up friends, objects, activities, and discussions that drag our heart from the Lord, or deal with them only superficially. If we live simply, preferably in a society of Kṛṣṇa’s devotees, avoiding problems is much easier. Third, humility, or the lack of desire to receive the honor of others, is an essential requirement for receiving the enlightenment that will erase even difficult attachments. True humility is gratitude for Kṛṣṇa’s gifts, joy at the privilege of service to him, and an honest appraisal of our position in the universe. Fourth, a surrendered soul looks only to Kṛṣṇa for protection. While we certainly have a duty to live a healthy life and take normal measures to protect ourselves (seatbelts, for example), ultimately the protection of our body, mind, and advancement in Kṛṣṇa’s service is in Kṛṣṇa’s hands. Acknowledging Kṛṣṇa as the controller gives us a deep sense of inner peace no matter how great the present difficulty. Fifth, we should depend exclusively on the mercy of Kṛṣṇa for our maintenance. We should not claim to be able to maintain ourselves independently. And when taking help from others, we must know that ultimately Kṛṣṇa is working through them. Everything that comes to us does so by His sanction only. The sixth facet of surrender is to have no interest other than Kṛṣṇa’s interest. That implies harmony, not the absence of personal initiative. Just as all family members can work for the good of the family by their individual plans and desires, so one can interlock personal plans and aspirations with Kṛṣṇa’s will. A surrendered devotee understands Kṛṣṇa to be the whole and knows that by pleasing Kṛṣṇa we please ourselves when we’re connected to Him with love. For most people, chanting Kṛṣṇa’s holy names with faith and without material attachments is a gradual process. Most of us start on the spiritual path with many material desires. The chanting itself is the key to attaining a holy inner and outer life. As we chant, we see things more clearly, from the spiritual perspective. If we use that clarity to improve the spiritual quality of our lives, we will attain the full potency of chanting, which will quickly bring us to the fulfillment of our true desire: union of love with Kṛṣṇa. *Urmila Devī Dāsī is a* BTG *associate* *editor and the major author and compiler of* Vaikuntha Children, *a guide to Kṛṣṇa conscious education for children.* ## Rain of Mercy *The Exemplary Life of Bhakti Tirtha Swami* As a determined, charismatic spiritual leader, his example of dedication to the mission of the spiritual master can inspire us all. *By Satyaraja Dāsa* BHAKTI TIRTHA Swami (1950–2005), one of my dearest friends and mentors, was a person of singular determination, a courageous and bold preacher of Kṛṣṇa consciousness. He had a passion for Śrīla Prabhupāda’s mission that took him around the world, particularly to Eastern Europe, behind the Iron Curtain, where he surpassed all others in distributing his spiritual master’s books, often risking his own life, and to Africa, where kings and queens acknowledged him as a chief and recognized him as a spiritual leader. He was esteemed in Prabhupāda’s own institution as well. In ISKCON he was a respected *sannyasi,* a monk in the renounced order of life, and a *guru*, with disciples of his own. He was the world’s first Afro-American Vaisnava spiritual master, and he published many books, too, explaining how to apply Kṛṣṇa consciousness in the modern world. His books use the language of conflict resolution and depth psychology, as well as that of the New Age. They foster spiritual advancement through principle-centered leadership techniques and inner realizations. In addition, he had a tremendous ability to touch people on a deep level, to change lives, as thousands of Godbrothers, friends, and disciples can attest to. The various names by which Bhakti Tirtha Swami is known in ISKCON tell us much about who he was. And I often enjoyed discussing this with him. For example, Śrīla Prabhupāda gave him the name Ghanasyama Dāsa, which means “servant of the blackish cloud.” The name Ghanasyama refers to Kṛṣṇa, who is as beautiful as a dark raincloud, with a complexion to match. So I used to playfully say to Bhakti Tirtha Swami that in naming him “Ghanasyama” Prabhupāda had acknowledged his beauty as a charismatic black man, an Afro-American with marked exquisiteness both materially and spiritually. Upon hearing this, of course, he would characteristically laugh, or shine his contagious smile, expressing humility as he waved away with his hand the very notion of being like Kṛṣṇa or of possessing some form of visible beauty, whether mundane or otherworldly. I also pointed out to him that “Bhakti Tirtha,” the name he was given at his *sannyasa* ceremony, was highly appropriate as well. He is like the true **tirtha*,* or “holy place,” I would say, in that such places are like bridges to the spiritual world. The word *tirtha* is conceptually linked to *tirtha*nkara, or “bridge-builder,” the idea being that a true holy place is like a bridge to the spiritual realm, and that teachers who help people achieve that realm are like *tirtha*s in their own right. He, especially, was like a bridge, using *bhakti,* or devotion, to bring people to Kṛṣṇa. Hence, “*Bhakti Tirtha.*” Along related lines, his style of conveying Kṛṣṇa consciousness emphasized the importance of “bridge-building,” so that outsiders would have easy access to the philosophy. Due to his highly developed sense of compassion, he intensely labored to bring people to the lotus feet of Kṛṣṇa. For a brief period in ISKCON’s history, in fact, Bhakti Tirtha Swami was known as Śrīla Kṛṣṇapada, which, again, indicates his favored position at Lord Kṛṣṇa’s lotus feet and his ever-broadening capacity to give others shelter there. Of course, he was also a “swami,” which indicates one who is able to control his senses. As we shall see, his life as a devotee of Kṛṣṇa reveals these qualities in abundance. *John Favors God, and God Favors Him* Bhakti Tirtha Swami was born John Edwin Favors on February 25, 1950, the youngest of four sisters and two brothers. He was marked by a speech impediment that he thought he might never conquer. An additional obstacle was that he was born into a poor family in a Cleveland ghetto. But his parents taught him well, giving him confidence, religion, and a sense of giving. Although he had few clothes, for example, his mother would often donate them to neighboring boys and girls, hoping to teach her children the importance of charity. She also volunteered long hours at local churches, giving her family a sense of sacrifice. In fact, John was a child evangelist, and while his speech defect made giving sermons difficult, he spoke best when speaking on religious topics. Somehow, his stuttering lessened when he shared the words of scripture, and in later years it subsided, with only the barest hint of it when he spoke. As a youth he regularly appeared on local television stations to preach the Christian Gospel. “Because I had seen so much poverty,” he said, “I was interested in doing something for myself and others.” He excelled as a student while at Cleveland’s East Technical High School and spent a good portion of his spare time doing welfare work. He received a scholarship to Hawken Academy, a distinguished preparatory school in Cleveland. While there he became enamored of Dr. Martin Luther King’s civil rights movement, and he eventually became a local leader for the cause. Despite his involvement in political concerns, or perhaps because of it, he became an exemplary student. In 1968 his exceptional grades earned him a scholarship to Princeton University, where he majored in psychology and African-American studies. At Princeton his political interests grew as he joined the Student Nonviolent Coordinating Committee, the Black Panther Party, and other activist groups. He was elected student body president in 1971 and chairman of the Third World Coalition in 1972. Melvin R. McCray, one of his colleagues at Princeton, remembers him as an extraordinary person. McCray wrote in the *Princeton Alumni Weekly:* I saw John Favors for the first time at the introductory meeting of the Association of Black Collegians (ABC) in the fall of 1970. As ABC’s president, he delivered an impassioned speech on the role of blacks at Princeton. Though only 5' 9", he was an imposing figure in his leopard-print dashiki and matching fez-like hat, with walking stick, pipe, bushy afro, and full beard. At that time he called himself Toshombe Abdul, and he spoke with the force and dynamism of Malcolm X. While at Princeton and soon thereafter John began serving as assistant coordinator for penal programs in the State of New Jersey in the Public Defender’s office. He was also a director in several drug abuse clinics and a special consultant for Educational Testing Services in the United States. Through it all he maintained a healthy interest in “mystic Christianity,” as he called it, and earnestly pursued his spiritual calling. This is not to say that while at college he didn’t indulge in the usual activities of the day. It was, after all, the turbulent ’60s, with its sex, drugs, and rock ’n’ roll. Still, while reminiscing he said, “I tried my best in those days to forget God. But despite my best efforts, I inevitably found myself continually glorifying Him.” He explored the teachings of Śrī Chinmoy, Swami Satchidananda, and a little-known mentor whom he never named. This latter mentor directed him to the saint who would become his spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. At first, however, he was reluctant to pursue Prabhupāda and his teachings. “The first time I saw a Hare Kṛṣṇa,” he said, “was up in Harvard Square at a football game. It was very cold, and a group of them were standing on the corner chanting. I looked at them and thought, ‘This is the epitome of absurdity.’ I presumed they were rich white students just out looking for some different kind of drug or alternate experience. But when I passed by again two hours later, they were still on the corner chanting in the cold. I knew then there was something extraordinary about them.” Finally, a girlfriend gave him an album of Prabhupāda singing, called “*Krishna Meditation.*” As he listened intently to the *guru* whom his mentor had suggested he would recognize as his eternal spiritual teacher, he began to remember something he had long forgotten: He was a soul caught in a material body, and he wasn’t black or white but, rather, a spiritual being. He began to weep uncontrollably. Soon he was visiting the Brooklyn Hare Kṛṣṇa temple, and soon after that he renounced the little he had to pursue Kṛṣṇa consciousness with complete conviction. He moved into the temple, where the leading devotees, seeing his intellectual acumen and natural teaching ability, sent him to Dallas, Texas, to assist in the then fledgling Gurukula, a school for ISKCON children. Upon arriving there, however, he met Satsvarupa Dāsa Goswami, and the course of his life changed. He was attracted to Satsvarupa Mahārāja’s simple and straightforward presentation of Kṛṣṇa consciousness and accepted the senior devotee as a sort of instructing spiritual master. At the time, Satsvarupa was starting a mobile *sankirtana* party, a group of devotees who would travel together distributing Śrīla Prabhupāda’s books. John wanted in. *A Beautiful Blackish Cloud Arises* It quickly became evident that John Favors was no ordinary devotee. For example, he chanted at least thirty-two rounds of Hare Kṛṣṇa on his beads daily, rather than the standard sixteen. To accomplish this, he would rise earlier than most devotees and would usually go to sleep late into the night. He also kept a diary in which he wrote a letter to Śrīla Prabhupāda every day. In these letters, he would reveal his weaknesses, pray to overcome them, and express his determination to become pure. His eating was sparse, usually fruits and nuts, sometimes a few carrots, bananas, and a little butter. Most amazingly, he outdid everyone else on the team he traveled with, distributing Prabhupāda’s books with the skill of an experienced book salesman. Soon, Hridayananda Mahārāja took over the party. He trained the young men, particularly Mahabuddhi Dāsa and John, to sell books to university libraries. The party became known in ISKCON as “The Library Party,” underlining its newly chosen venue for selling books. John was highly successful in bringing books to the collegiate intelligentsia. As weeks turned into months, he was initiated. Satsvarupa Mahārāja recommended him highly to Śrīla Prabhupāda, who wrote back a letter in February, 1973, giving him the name Ghanasyama Dāsa. As Prabhupāda’s “blackish cloud,” he lovingly created a distinct brand of torrential rain—a downpour of spiritual literature. Throughout 1974 and 1975, Śrīla Prabhupāda wrote numerous letters to Satsvarupa Mahārāja and Ramesvara Mahārāja, under whom Ghanasyama served. Prabhupāda praised his activities and marveled at his success in selling books. Prabhupāda also wrote Ghanasyama several personal letters during this period. In one, he wrote, “You are rendering first quality service to Kṛṣṇa by your preaching success. Be blessed and continue your efforts and Kṛṣṇa will recognize you very quickly.” Teaming up with Kalakantha Dāsa, Ghanasyama next went to Europe, specifically England, to carry on the book distribution of the Library Party. However, success there was minimal. As Kalakantha later reflected, “The Brits, at that time, seemed reluctant because of the India connection. It was still a sore spot for them.” After a while, the two ISKCON compatriots split up, with Ghanasyama going to Eastern Europe. There he distributed Prabhupāda’s books in communist countries, where in most cases religion was banned. He lived his Kṛṣṇa conscious life in secret, and in austere conditions. In Russia he lived on public trains, going from one to another throughout the night, chanting his rounds in public bathrooms. Despite all contrary odds, he continued to distribute with great success, remaining the top Library Party salesman. His determination and positive results brought great pleasure to Śrīla Prabhupāda. When Prabhupāda was ill, preparing to depart from this world in the summer and fall of 1977, reports of Ghanasyama’s exploits were among the few things that brought him solace. Numerous letters from Tamal Kṛṣṇa Goswami, Prabhupāda’s secretary at the time, reported Prabhupāda’s unparalleled joy when hearing of Ghanasyama’s activities. Naturally, then, when Prabhupāda made his final trip to the West, to England, Ghanasyama received special mercy in Prabhupāda’s presence. He called the young book distributor into his room and, asking him to sit at his side, embraced him. With tears in his eyes, Prabhupāda told him, “Your life is perfect.” But his “perfection” did not make him complacent. After Prabhupāda left this world, Ghanasyama continued to distribute books like a man possessed, and to serve his *guru’s* mission with full enthusiasm. In due course, in New Vrindavan, West Virginia, he took *sannyasa* from Kirtanananda Swami, receiving the name Bhakti Tirtha Swami. This was in 1979. Soon thereafter he started The Committee for Urban Spiritual Development. The aim of this project was close to his heart, since, as an inner-city child himself, he could relate to the concerns of the downtrodden and knew how to bring them to Kṛṣṇa consciousness. Inner-city preaching, combined with welfare work and *prasādam* distribution, usually through opening restaurants, became a mainstay of his endeavors. His restaurant in Washington, D.C., was particularly successful. It was around this time that he had a dream wherein Śrīla Prabhupāda requested him to “open the door.” In the dream, he continued to tend to other services, leaving Prabhupāda’s request aside. Finally, after Prabhupāda uttered the request for a second and then a third time, Bhakti Tirtha opened the door, and a multitude of African people came running through. From this dream, he deduced that Śrīla Prabhupāda wanted him to go to Africa, and so, without any particular inclination toward that part of the world and in the midst of a successful project in Washington, he left, suddenly, and with little planning. In the end, his African venture was immensely successful. His accomplishments in Africa, and elsewhere, are too many and too vast to describe in detail here. In Africa, he opened and oversaw two farm communities and more than twenty temples across six countries. In addition, he maintained two public schools and worked at a grassroots level to enhance the spiritual lives of people throughout the continent, particularly in West Africa. Among his most prominent accomplishments in America is perhaps his founding, in 1988, of the Institute for Applied Spiritual Technology (IFAST), dedicated to presenting Kṛṣṇa consciousness to spiritual seekers around the world. One of the aims of the Institute was to establish self-sufficient farm communities, and to that end he rejuvenated ISKCON’s Gita-nagari project in Port Royal, Pennsylvania. With this project, the Swami found an attentive audience among professionals as well—high-powered doctors, lawyers, and others saw truth in his message. A few highlights of his illustrious career: Soon after taking *sannyasa,* he went to Jagannātha Purī and, although Westerners are not allowed in the temple, managed to get in to see the beautiful Jagannatha Deities. He met Muhammad Ali in 1981 and became one of his spiritual advisors. He became a member of ISKCON’s governing body in 1982 and an initiating spiritual master in 1985. He went to Africa, where Pusta Kṛṣṇa Dāsa, Brahmananda Dāsa, and others were preaching, and opened it up in an unprecedented way. He stayed there, on and off, for sixteen years, meeting and working with the country’s most distinguished dignitaries, celebrities, and leaders, including Nobel Peace Prize laureate Nelson Mandela. In 1990 he was honored by being given the position of a high chief in Warri, Nigeria, in recognition of his outstanding work in Africa. He was widely accepted as an authentic religious leader throughout the African subcontinent. He has sixteen books in print and three more ready for press. His international book team consists of translators working on the following languages: German, French, Spanish, Portuguese, Macedonian, Croatian, Russian, Hebrew, Slovenian, Balinese, and Italian. Many of the books have already been printed in these languages, and a few are still in the process of being translated. As he became something of a well-known international spiritual leader, with numerous college lectures, TV and radio talk shows, and interreligious conferences lined up for years to come, the ravages of time manifested in an unexpected way, changing his plans forever. *Die Before You Die* Bhakti Tirtha Swami was diagnosed with a stage-four melanoma on his left foot. Ten years before, he had been told of a suspicious lump there. But it was benign, and removal would mean losing the use of his foot entirely. In a later attempt to remove it, doctors found that it was malignant. A diagnosis of diabetes limited the medical options. At first, he tried natural cures, which showed some promise but ultimately helped little. In August 2004, his specialist advised him of the need for chemotherapy, immediate amputation of the foot, and the removal of affected lymph nodes. He conceded, but when only minimal success was reported, he prepared to leave this world. Bhakti Tirtha Swami saw in this an opportunity: “Krishna is allowing me to develop more purity, more potency to stage a change; He is allowing me to help others as well as myself to focus in a deeper way; we have to be ready to go the extra mile for the devotees.” Actually, the illness did not come as a surprise to him. He had long prayed to take on the karmic debts of others, to suffer so that others might be released from suffering. He had prayed: Dear Lord, Whatever we need to be better servants for Śrīla Prabhupāda’s mission, let it happen or come to us. Whatever we need to have taken away to become pure in Śrīla Prabhupāda’s service, let it be taken away. He wrote that he was willing to die for the misdeeds of others, and that in dying he would somehow bring his friends and Godbrothers closer together. This is in fact what happened. According to Bhakti Caru Swami, another ISKCON leader and a friend who had been in close contact with him at the end, “Mahārāja [Bhakti Tirtha Swami] emphasized that the sufferings of so many devotees had become too much for him to bear. He was praying very intensely to Śrīla Prabhupāda that he wanted to become purified, become a better disciple, and help those who are struggling, at any cost.” Rādhānatha Swami, an ISKCON leader and one of Bhakti Tirtha Swami’s dearest friends, was constantly by his side for the last couple of months as his main caregiver. Others also stayed with Bhakti Tirtha Swami, including disciples who were physicians. Friends and well-wishers poured in, showing support, offering prayers, seeking blessings. Devotees from around the world resolved longstanding differences in his name. As the last few weeks emerged, his consciousness was more and more absorbed in Kṛṣṇa and he went into solitary meditation, allowing only those who spoke about Kṛṣṇa to be with him. By the time of his departure his absorption was total. He listened only to Kṛṣṇa’s Vṛndāvana pastimes and viewed only a beautiful painting of Kṛṣṇa and one of Prabhupāda, in front of his bed. As he passed away, he was clasping a *salagrama* Deity, and another one was placed on his head. He was sprayed with sacred Rādhā-kunda water, and a *tulasi* leaf was placed on his tongue. Truly, he left this world as he had lived: as an exemplary devotee. When his rich, productive life was reaching its close, he and I began signing our letters to each other with the Sanskrit words *aham tvam prinami:* “I love you.” This gesture signified our deep appreciation for each other’s work. He had many times expressed his high regard for my books, and he knew well how much I relished his. But there was more. He and I felt like kindred spirits in yet another way. We both took it as our service to stretch the envelope, as it were, to show devotees, through word and deed, that there are many approaches to Kṛṣṇa consciousness, that there is more than one way to serve the Lord. Still further, the new way of signing our letters showed the kind of person he was, always ready to express his love for other devotees. I love you, too, Bhakti Tirtha Swami, and you will always be in my heart. *Satyaraja Dāsa, a disciple of Śrīla Prabhupāda, is a BTG associate editor. He has written over twenty books. He lives with his wife and daughter near New York City.* Books by Bhakti Tirtha Swami are available through the Krishna.com Store. For more about Bhakti Tirtha Swami, visit www.btswami.com. ## Daily Prayers *Heartfelt appeals to Lord Kṛṣṇa in His various forms.* *By Bhakti Tirtha Swami* My dear Lord Syama, please kindly hear my cry. Grant my devotional desires and eliminate my undevotional desires. I am Your instrument; please make me worthy enough to serve You in all circumstances. May the Lord, who is known as Maniman, protect my thighs. Protect them from evil, from *maya*, and give them protection so that the mind does not allow them to be a source of captivating the opposite sex. May Lord Visnu, who is known as Yajna, protect my legs. Let my legs do only duties that are meant for your glorification and for the glorification of Śrīla Prabhupāda. Dear sweet Lord, please direct them in auspicious directions. May Lord Acyuta protect my arms. Use them only for Your divine service and nothing more. Dear Lord, please protect them from all unnecessary and inauspicious activities. May Lord Hayagriva protect my abdomen. Dear Lord, let it be used for eating only things offered at Your lotus feet and please protect whatever I take into it. Allow me to eat only things that can sustain me to serve You more and serve You better. May Lord Kesava protect my heart. Please Lord, make my heart an eternal dwelling place of the sweet love of the Divine Couple. Please make my heart an abode of surrender, humility, dedication, and selflessness. Make my heart grow only in love of Your supreme majesty and allow Your pastimes to eternally remain blissful in my heart. May Lord Isvara protect my head. May He only allow me to use my head in working for His glorification. Bless this lowborn head of mine and give me knowledge of how to serve and please you better. May Lord Cakradhara protect my front, and may Lord Gadadhara protect my back. Please dear Lord, kindly protect me from all material influences from any direction. Protect me with Your love and divine strength. May Lord Visnu, with his conch shell, protect my left side. May the Supreme Godhead Upendra protect me from above, and may Lord Tarksya protect me from below the earth. May Lord Haladhara protect me from all sides. May Lord Madhusudana, who carries a bow in his hand, protect my eyesight. The eyes are the major object of false gratification—a quick route to hell. Please dear Lord, kindly guide my vision. Protect my eyes from *maya*, and please protect them from scenes that can pollute my mind and make it go crazy. Please put them under Your full protection and divine control. May the Supreme Lord in his Hṛṣīkeśa form protect all my senses. May he engage all my senses only in service. Protect them from all contamination and entangling pleasures. Let them be used only to please You. Tie them against any material nonsense and release them only when they are to serve you. May Lord Narayana protect my breath. May He encourage me to use my breath only for appreciating things offered at His divine feet. May Lord Yogesvara, in His divine mystic potentiality, protect my mind and intelligence. The mind is the greatest of all senses. Please dear Lord, control this rascal entity and make it a place where only Your pastimes are being relished and appreciated. Dear Lord, close up all false entrances to my mind. Cleanse it of all inauspicious thoughts, and always check any such thoughts, as I am a fool who does not know how auspicious and purifying it is to meditate on Your divine form. Dear Lord Kṛṣṇa, please protect my soul. While sleeping, may Lord Madhava protect me from all dangers, and may the Supreme Personality of Godhead, in His Nrsimha form protect me from all evils, all danger, all inauspiciousness, and all illusions. Dear Lord, I humbly beg that you daily and eternally hear these prayers of mine and ultimately make me Your useful, dedicated eternal servant and a devoted son of my beloved spiritual master, Om Visnupada Paramahamsa His Divine Grace Śrīla Prabhupāda. May his love be my source of inspiration, and may I learn to eternally be a humble servant of my beloved spiritual master. All glories to Śrīla Prabhupāda! ## Śrīla Prabhupāda Speaks Out *“How Can They Say There Is No Creator?”* The following conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place during an early-morning walk at Venice Beach, Los Angeles, on June 4, 1976. Śrīla Prabhupāda: Everything that we see has been created—how can these scientists claim there is no creator? They are also created. How can they say that there is no creator? Disciple: They are trying to avoid their responsibility to the creator, so they say He doesn’t exist. Śrīla Prabhupāda: You can avoid the creator, but you cannot say He doesn’t exist. Whether or not you accept the creator’s authority is your business, but you cannot say there is no creator. For example, there are so many outlaws who say, “We don’t want to obey the government.” If you don’t like the government, that is your business. But there is a government—you can’t deny that. Disciple: It is just in the last few generations that the material scientists have received so much prestige and have been able to influence so many people with their propaganda. Śrīla Prabhupāda: Therefore we have to challenge all these rascal scientists. Disciple: You are giving us the weapon—the transcendental knowledge in your books. Śrīla Prabhupāda: If people are after real scientific knowledge, they have to accept Kṛṣṇa consciousness. They have been cheated by these so-called scientists. Now, if people are actually serious to know the truth, they’ll accept this knowledge. Disciple: The scientists say that the atom is the source of everything. Śrīla Prabhupāda: And our reply is, “You rascal. You are not coming from an atom—you are coming from your father.” Disciple: “Originally,” they say, “everything has come about from chance atomic . . .” Śrīla Prabhupāda: “Originally!” You do not even know where you have come from. Why are you making theories about the origin? There is a story about a snake charmer. He couldn’t even catch a harmless water snake, but he was trying to catch a cobra. This is the scientists’ defect. The scientists are tiny, insignificant creatures, but they are saying such big things. This is the defect of modern science. They have no importance; still they are saying big things. Just like the story: the snake charmer cannot catch even a nonpoisonous snake, and he says, “I’ll catch a cobra.” You have not even understood that you are created by your mother and father, so why do you try to understand the original creation? These scientists and philosophers—their only business is to defy God. All of them are demons. Disciple: But they say that before the scientific revolution . . . Śrīla Prabhupāda: It is not scientific—it is all a rascal revolution. The scientists cannot even answer this question: “You are created by your father, so why shouldn’t there be an original creator? You have not dropped from the sky.” Disciple: They say man came from the monkey, the monkey came from another animal, and originally everything came from an atom. Śrīla Prabhupāda [addressing the scientists]: That’s all right, but now come to the practical issue. You are created by your father—that you have to accept. Similarly, everything we see—these cars, the houses—everything was created by someone. So how can you say there is no creator? Everything within your experience is created by someone. Disciple: But then who created the creator? Śrīla Prabhupāda: That is something we can discuss later, but at least you have to accept that there is a creator. Disciple: Some scientists will agree that there is a creative energy, but they do not give one creator, one person, the credit. Śrīla Prabhupāda: No, no. For instance, Mr. Ford manufactures a car, but he does not fashion it by his own hand. He has money—that’s his energy—and he has to pay so many mechanics and supervisors to create the car. But ultimately Ford is the creator. Ford is not personally creating all his cars, but Ford’s money, Ford’s employees, and Ford’s workers are creating them. Similarly, everything is being created by God. In the *Bhagavad-gītā* (9.10) Kṛṣṇa says, > mayadhyaksena prakrtih > suyate sa-caracaram > hetunanena kaunteya > jagad viparivartate “This material nature is working under My direction, O son of Kunti, and it is producing all the moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.” Like Mr. Ford, Kṛṣṇa has so many working energies and assistants. The Vedic literature says, *parasya saktir vividhaiva sruyate:* God’s multi-energies are doing everything automatically. But the creator is supervising. A child may not understand how this car is created, but we know it is created by a person. Everything is created by a person. Disciple: So these scientists who don’t accept the creator are like ignorant children. Śrīla Prabhupāda: That’s all. They cannot imagine that the sky is created by a person, the water is created by a person. The scientists cannot do it, but that does not mean no one can do it. I cannot manufacture an automobile, but someone can. Similarly, the whole gigantic cosmic manifestation—you cannot imagine how it was created, but someone has created it. We see in our practical experience that someone has less intelligence and someone else has more intelligence. So we can understand that God, the creator, has the ultimate intelligence—and that He has created everything. ## Spiritual Places *The Temple of Chenna Keshava in Belur* At the heart of this exquisite display of classical Indian architecture lies a centuries-old tradition of deep devotion to the Deity. *By Adbhuta Hari Dāsa* BELUR IS A small town in southern Karnataka State. It became the capital of the Hoysala dynasty (A.D. 1000–1346) during the reign (1108–1142) of Bittideva, originally a follower of Jainism. Impressed and inspired by Ramanujacarya, he became a Vaisnava and accepted the name Vishnuvardhana. In 1117 he began building the famous *Chenna* *Keshava* temple in Belur. The temple took 103 years to complete. Considered a unique example of the Hoysala style of architecture, it attracts many tourists as well as pilgrims. (*Chenna* means “beautiful,” and *Keshava* is a name for Kṛṣṇa meaning “one with lovely long hair.”) I arrived in Belur during a nine-day religious festival (Navaratri). The whole town was decorated with lamps and flowers, and people were in a festive mood. At the Chenna Keshava temple, the *utsava* Deity (a small Deity used for festivals) went out on a procession around the temple each evening. Accompanied by the sounds of trumpets and drums, priests invited the Deity and then placed Him on a palanquin, carried by about a dozen people. Everyone followed the Lord as He traveled out of the temple to circle it and visit some neighboring areas. At the end of the procession, the Deity arrived at a small open pavilion next to the temple compound. While some priests chanted *mantras*, others offered spiced rice, a flame (ghee lamp), fragrant *mogra* garlands, and water. When the ceremony was over, priests distributed *prasādam* to everyone. Then the Deity returned to the temple, and very soon the temple was closed. For nine days Chenna Keshava rode on the palanquin in the evening and Laksmi, the consort of the Lord, went out in the morning. After the Laksmi procession the next morning, I approached Parthasarthi Bhattar, one of the main priests of the temple. He kindly took me to the small shrines of Ramanujacarya, Nrsimha, Kṛṣṇa, and Sita-Rama-Laksmana-Hanuman in the temple compound. Then he showed me the Deities of Santi Narayana, Sudevi (Saumyanayaki), Vira Narayana, and Bhudevi (Ranganayaki). They are in beautiful small temples situated around the main temple. At each temple, he offered me *caranamrta* (water that has bathed the Deity), some *tulasi* leaves, a ghee lamp, and a red powder (*kumkum*). The Deity in the temple of Santi Narayana, which was built by Vishnuvardhana’s queen Shantala Devi, is identical to Chenna Keshava but smaller. The temple is also similar to the main temple. In the right corner of the compound, Parthasarthi Bhattar showed me a small pond called Vasudeva Tirtha and, extending along the inside of the compound wall, a row of cells fronted by a long pillared veranda that contains many sculptures and inscriptions in stone. The inscriptions record details of the construction of the temple, the artists employed, the grants and endowments given, and the renovations to the temple. As special mercy, Parthasarthi Bhattar then took me to the inner shrine of the life-sized Chenna Keshava Deity. Most visitors can view the Deity only from the temple hall. The four-armed Deity holds the disc and conch shell in His upper hands and the lotus and club in His lower ones. A silver knife was on His belt. Parthasarthi Bhattar told me that the Deity is self-manifested. It is said that Lord Brahma had worshiped Him on Satyaloka. Later, King Indradyumna brought Him here and worshiped Him until his passing. The Deity was then worshiped by the *devas* until the service was taken up by King Vishnuvardhana. The story is that once, when the king was traveling in the Belur area, one of his servants, who had leprosy, was cured after bathing in the lake known as Vishnu Samudra. Seeing this, the king thought that this must be a very sacred place, so he decided to build a temple. To confirm his decision, Śrī Kesava simultaneously appeared in his dream and in the dream of Ramanujacarya and ordered them to build the temple for Him. As instructed in his dream, the king took several devotees to Chandra Drona Hill and discovered the Deity. He then took the Deity to Śrī Narayanapura, and from there to Velapura (present-day Belur). Parthasarthi Bhattar then introduced me to the history of the temple construction and details and stories of the sculptures. Some of hundreds of tourists who daily visit the temple joined us on a tour. Parthasarthi Bhattar explained that the one-hundred-foot-high entry gate was built in Dravidian style four hundred years later than the temple. Because the peak of the tower represents the horns of a cow, it is called a **go*pura* (*go* means “cow,” and pura means “city”). In front of the temple is a pillar and a Deity of the Lord’s carrier, Garuda, standing with folded hands. The main structure of the temple is an architectural unit set upon a raised platform in the shape of a sixteen-pointed star. As we came closer to the temple, Parthasarthi Bhattar pointed to a sculpture near the entrance—depicting a man fighting a lion—and told us how the Hoysala dynasty got its name. He said that this sculpture represents Sala, legendary head of the Hoysala dynasty. The words *hoy sala* mean “Strike, Sala!” and were shouted out to the king when he was fighting a tiger. Sala immortalized himself and the tiger by single-handedly killing the beast, and his act of heroism inspired the royal emblem of the Hoysala dynasty. The rulers of this clan were called the Yadava kings, and they ruled with tremendous power. After defeating the Chalukyas, they rose above all to become the paramount rulers in South India, even over the famed Cholas and Pandyas. The temple hall has three majestic entrances, each with two flights of steps: one up to the platform and one up to the floor level of the hall. Flanking the steps are miniature shrines for Deities of different forms of Visnu, such as Narayana, Madhava, and Govinda. The elaborate nine-foot-tall doorways are each carved from a single piece of stone. The front one shows Lord Nrsimha in the center, wearing an intestine garland while killing the demon Hiranyakasipu. Miniature forms of the other prominent avatars of Visnu frame the sculpture. Below Nrsimha is Garuda, and on the sides are two Makaras, from whose mouths arches spring. Makaras are an aquatic species with a crocodile face, a monkey’s eyes, a cow’s ears, a lion’s feet, an elephant’s trunk, and a peacock’s tail. On the left side of the wall is a bas-relief representing the meeting hall of King Vishnuvardhana. He is seated in the center, receiving instructions from his spiritual master Ramanujacarya. On the right side is Queen Shantala Devi. Intricately carved horizontal friezes fill the surface of the temple exterior. The sculptors authentically executed stories from the *Puranas, Upanisads, Mahābhārata,* and *Ramayana*. The lowest frieze is a series of 650 charging elephants, each one unique. They symbolize stability and strength and are considered the support of the temple. There is much symbolism in the carvings. Lions symbolize courage, horses symbolize speed, vines symbolize beauty—admirable qualities in a cultured society. *Unparalleled Craftsmanship* After circling the temple and studying the remarkable artistic details of the sculptures on its walls, we entered the dark, mysterious interior, which shyly reveals its greatness through the dim light of a few ghee lamps. The forty-six pillars of various sizes, shapes, and designs show that King Vishnuvardhana wanted to build a temple surpassing all others. The most amazing pillar is the Nrsimha pillar. Lord Nrsimha was a family Deity of the Hoysala dynasty. The pillar reveals the artists’ special care, and once rotated on stone ball-bearings. Its adornments include miniature sculptures of dancing goddesses, Visnu incarnations, Lord Siva, Ganesa, and Nandi (Siva’s bull). In the middle of the pillar is the sculpture of Lord Nrsimha. A small space has been left unsculpted, a challenge to any artist to surpass the original. So far, no one has taken up the challenge. Four central pillars support a domed ceiling made of seven interlocked pieces of stone. It is one of the most elaborately decorated ceilings in all of India. In the middle of the circular dome hangs a stone representing Lord Siva. Above that is a lotus, representing Lord Brahma. On the lotus sits Lord Nrsimha. The entire ceiling is spotlighted from the smooth circular floor, where dance and music are performed for the pleasure of Chenna Keshava. *Worshiping Laksmi* It took us all afternoon to examine most of the sculptures. In the evening Parthasarthi Bhattar invited me to his home to take part in the worship of Laksmi. Every evening of the Navaratri festival he would offer flowers, fruits, and a ghee lamp to Laksmi. On the last day he worshiped Lord Hayagriva, represented by books, for the blessing of knowledge and prosperity. Many neighbors joined the celebration, singing devotional songs. During the festival, in every house people kept different kinds of dolls. Parthasarthi Bhattar had the ten incarnations of Lord Visnu, as well as dolls of devotees dancing, playing instruments, and carrying a Deity on a palanquin. There were many toy animals. Two dolls represented the king and queen. This exhibition of different objects and living entities symbolizes worship of the cosmic form of the Lord. The next day was the final day of the festival, Vijaya Dāsami. On this day Lord Rama killed Ravana after nine days of fighting. The anniversary of Madhvacarya’s birth falls on the same day. So early in the morning I visited Raghavendra Swami Math, where devotees in the Madhva line worship Deities of Laksmi-Nrsimha and Hanuman. Later, Parthasarthi Bhattar took me to the lake Vishnu Samudra on the outskirts of the town. It is said that the lake appeared from a drop of nectar that fell from Garuda’s pot, and that the king of the ocean resides here on the order of Lord Parasurama. This is the lake in which King Vishnuvardhana’s servant was cured of leprosy. *Procession to the Sami Tree* In the late afternoon the celebration of Vijaya Dāsami began by bringing the festival Deity of Chenna Keshava to the courtyard. For the procession, the Deity rode on a metal, gold-painted horse, set on a trailer pulled by a tractor. Priests of the temple and priests from the Madhva line decorated the Deity and the tractor with garlands of flowers and leaves. Musicians playing trumpets and drums led the procession. Many people followed, offering items and prayers. The Deity went down Main Street, filled with many restaurants and shops, past the bus station, over the Badari River, and proceeded four kilometers to a stone pavilion at the edge of town. Many people gathered there. Leaving the Deity, the priests walked to a nearby Sami tree. The *Mahābhārata* states that on Vijaya Dāsami day Arjuna retrieved the weapons he had hidden in a Sami tree and went to fight with the Kauravas, who were stealing King Virata’s cattle. One of the priests took the Deity’s sword and cut some Sami leaves to signify Arjuna’s retrieving his weapons. Another priest offered the leaves to the Deity, who represents the king. This ceremony celebrates the king’s victory over evil and his bringing peace to the citizens. King Vishnuvardhana wanted to build a magnificent temple for Lord Visnu in Belur, and the extraordinary Hoysala builders and artists developed a new style of temple architecture to fulfill his desire. By offering their skills to the Supreme Person, they attained perfection, creating highly expressive sculptures that almost seem alive. *Adbhuta Hari Dāsa joined ISKCON in 1994 in Croatia.* BTG *has run several of his articles on Indian holy places, as well as one on Angkor Wat.* ## Hare Kṛṣṇa People *Taking the Long Way Home* *By Murari Gupta Dāsa* A successful physician tells his story of discovering Kṛṣṇa consciousness at a young age and renewing his commitment thirty years later. CROSSING THE campus of the University of Florida in Gainesville one day in 1973, I heard the chiming of bells in the distance. A shaven-headed man in saffron robes singing by himself in an open courtyard caught my eye. Knowing nothing about the Hare Kṛṣṇa movement, I thought he must be a Buddhist. I sat at a distance and watched for a long while, enchanted by his blissful singing. Finally I left without approaching him, but I couldn’t get him out of my mind. The next day I returned at the same time, and there he was again. This time two or three younger monks, also with shaven heads, were singing along with him and passing out plates of food. I came closer and was delighted to find out that it was a vegetarian preparation. One young man handed me a colorful magazine and spoke to me. But I kept looking at the older monk, who was playing hand cymbals. He seemed to emit tranquility and wisdom. I had to speak to him. This is my tale of how I came to the Hare Kṛṣṇa movement, left, and eventually found my way back. Perhaps others who were once attracted to this wonderful movement and left for one reason or another can identify with my journey and give ISKCON another chance. In the fall of 1973 I was a freshman at the University of Florida. I had started college young, at age sixteen. Like so many others in those days, I was searching for a deeper meaning of life. As far back as I can remember, the thought of aging, dying—the entire temporal nature of our existence—troubled me. Brought up in a nominally Catholic family and educated in Jesuit institutions, I was always a spiritual person. From the age of eleven or twelve I read everything I could about theology, philosophy, parapsychology, and mysticism. By sixteen I was convinced that the priests, rabbis, and yogis I’d met were all as lost as I. What made the most sense to me was the philosophy of a simple Christian sect called The Christ Family. They believed that one should not kill (they were vegetarians), that one should not covet material possessions, and that one should be celibate. But they had no deep opinions about anything else and were basically wandering, homeless hippies. After a while I decided this group was just copping out on life. When the senior monk was through chanting, I began drilling him with question after question. His initial response was laughter. Then he told me to slow down and ask one question at a time, and he would do his best to satisfy me. Time seemed to fly, and before I realized it I had been talking with this man for hours. His explanations of the philosophy of Kṛṣṇa consciousness touched me deeply. The other monks had gone, and I had missed all of my classes for the day. The senior monk invited me to their temple to eat and chant. I didn’t go that day, but for the days that followed I couldn’t focus on any classes or talk with anyone. I was really confused about my next step. The philosophy of Kṛṣṇa consciousness appealed to me. But I knew that if I went to the temple it would be very difficult to leave. And I wasn’t ready for that. My entire life was in a tailspin. A week later I approached a group of devotees and asked about the monk. They told me his name was Tamal Kṛṣṇa Goswami. That afternoon I went to the temple on Depot Avenue. Suddenly a modified Greyhound bus pulled up. Fifteen young men, all with shaven heads, unloaded a variety of exotic instruments from the bus. A tall, attractive devotee saw me gazing in amazement and invited me on to the bus. There was Tamal Kṛṣṇa Goswami. Although only one week had gone by, he immediately said, “What took you so long to return?” *Brahmacari Life* The tall devotee—Visnujana Swami—then began singing Hare Kṛṣṇa to melodies so sweet that tears came to my eyes. I knew these people had experienced what I was searching for, true love of God. Soon I dropped out of school and moved into the Gainesville temple, where the temple president, Amarendra Dāsa, trained me as a *brahmacari,* a celibate student living in the ashram. Later I went with the Rādhā-Damodara Traveling Sankirtana Party, headed up by Tamal Kṛṣṇa Goswami and Visnujana Swami. The bus party, as it was called, was made up of dozens of young men who traveled around America in converted buses and vans, spreading Kṛṣṇa consciousness. Though *brahmacari* life was austere and a complete change from anything I was familiar with, my transition was natural and surprisingly pleasant. To explain why, I have to tell you a bit more about myself. As far back as I can remember, I never felt like I belonged here. I am a social being, not a loner, but in truth I did feel quite alone, despite plenty of friends and a close-knit family. To me, trivial conversations and worldly knowledge were as boring as philosophical arguments with abundant questions and few answers. The *brahmacari* ashram, however, was full of colorful personalities, more enthusiastic and talented than any of my previous companions. There were musicians, artists, poets, cooks, philosophers, mechanics—all linked by devotion to Śrīla Prabhupāda. This conglomerate of fired-up beings emanated warmth, love, and devotion. Their association turned what at first glance were unbearable austerities (and radical changes to my existence) into exciting adventures, lived as in a dream state. Every day I awoke to dancing and singing, followed by deep meditation and study of profound spiritual books. Where else, I asked myself, could I experience all this? For the first time my life had meaning. Visnujana Swami, Tamal Kṛṣṇa Goswami, and so many others transformed the austerities into a dynamic and meaningful yet incredibly fun existence. I felt that the devotees really cared about me and my spiritual progress and were happy to take me along on the journey back to Godhead. Śrīla Prabhupāda’s books—combined with an unexpected taste for chanting—solidified my commitment. My downfall came from feelings that I was underachieving. I had abandoned my family and my dreams of becoming a physician. When I brought this topic up, the young devotees, who were not so mature in those days, were generally unsympathetic. That was difficult to understand. Another problem: I always enjoyed temple life. To this day I still get excited each time the curtains open and *arati* begins. Traveling away from the temple was difficult. I missed the temple, but I was quite good at distributing books, so my supervisors naturally liked to keep me on the road. In February of 1975 I visited my family. Then I returned to my devotee companions in Atlanta. Śrīla Prabhupāda was at the temple. The mood was very high. Śrīla Prabhupāda led some astonishing *kirtanas* and gave some unforgettable classes. Feeling unworthy and not yet serious enough, I had been avoiding initiation for over a year. I was supposed to take initiation that weekend. Initiation was a heavy commitment, and because of my conflicted feelings, I decided I wasn’t ready. Instead of getting initiated, I left the movement. The truth is I tried to leave, but the Kṛṣṇa conscious life had become a part of me. *Back to College* Upon returning home, I found it difficult to fit in. Ordinary life could not compare with Kṛṣṇa consciousness. My family and friends seemed like strangers, and no doubt they looked at me as if I had landed from another planet, because I retained remnants of a *brahmacari* lifestyle. My first week back I resumed undergraduate studies at Loyola University in Chicago. Though my major was pre-medical, all of my electives were in Eastern philosophy and theology. I decided to seek employment and apply for student loans so as not to depend on my family for financial support. After placing an ad for vegetarian roommates, I proceeded to convert an apartment near the campus into a quasi-temple. A nearby Indian shopping area proved a fertile ground for Indian musical instruments—harmonium, tambura, *mrdanga,* and *karatalas.* I painted the walls bright yellow and wrote Sanskrit texts from the *Bhagavad-gītā* on every free space. Soon my place was known as a meeting ground for vegetarians, hippies, and even estranged devotees from the local Evanston temple. My family became convinced that I had left my mind in some distant Hare Kṛṣṇa temple. I would often visit the Chicago temple, but the Rādhā-Damodara parties sometimes passed through and did not give me a very warm reception. That didn’t stop me from attending the *aratis* regularly, but I did begin the practice of slipping in and leaving the temple before anyone had the chance to talk to me. My studies advanced quickly because I never took summer breaks. After completing undergraduate studies, I continued my graduate and postgraduate studies at a similar pace. Because I sometimes attended class with robes and a shaved head, my colleagues and professors thought I was eccentric. Still, they respected me because I was at the top of my class. I used what I’d learned from the devotees. Rising at 3:30 A.M., I chanted on my beads, and before any other medical student was awake, I had already studied for my courses. I greatly missed my devotee friends. Prayers to Śrīla Prabhupāda and Lord Caitanya (and a continuing taste for chanting the holy name) got me through difficult moments. But the material energy is far too strong to face alone. Gradually I stopped chanting and receded to a mostly illusory life, although I did find comfort in the thought that I could still dedicate my career to Kṛṣṇa’s service. For many years I practiced medicine in Europe, Africa, the Caribbean, and the US. During this time I visited almost every temple on earth. I would come in like a thief in the night. Sneaking in the back during the early-morning *mangala-arati,* I would slip out before anyone could speak to me. *My Arrest Record: A Fortunate Discovery* For the last sixteen years my medical practice was in Miami. One day, in the spring of 2002, I received a notice from the Board of Medicine in Florida that a new law had been passed requiring all physicians to be fingerprinted and to undergo background checks. Since I am the type of person who avoids even parking tickets, I thought nothing of this. One morning the administrator of the hospital where I work called me to his office. He asked me for an explanation of my arrest record. I had no idea what he was talking about. Suddenly the recollection hit me and brought an immediate smile to my face. The administrator, perplexed, said, “You must explain why you were arrested fifteen times in twelve states from 1973 to 1975!” The simple answer was Hare Kṛṣṇa book distribution, but I knew a longer explanation was in order. I told him that I was in the Hare Kṛṣṇa movement when I was very young and that we often got picked up for selling books without permits. To expunge my record I learned I would have to perform one hundred hours of community service. Since working for churches met the criteria, I decided to visit the Miami ISKCON temple to pay my debt to society. On returning to the temple, I felt like I was home again. The movement is different in many ways, but I soon realized that Śrīla Prabhupāda is still the force that forges the way. Many great souls have again blessed me with their guidance and association. Trivikrama Swami, Daksina Dāsa, Dharma Dāsa, Laksmimani Devī Dāsī, Malati Devī Dāsī—the list would fill this page. I felt restored and ready for a more mature commitment to spiritual life. I resumed chanting sixteen rounds a day and following the regulative principles with conviction. Soon I concluded that I must continue where I left off, so I searched for a spiritual master to take mercy on an old goat named Dr. Hugo Romeu. In May 2004, at the Festival of Inspiration in New Vrindavan, I became attracted to the speaking and preaching of a very loving and dedicated devotee named Bhakti Marga Swami. He heard my story and, after a time, agreed to accept me as his disciple and guide me in my service to Śrīla Prabhupāda. Later that year, feeling like a nervous groom, I took the plunge. After thirty-two years of chanting Hare Kṛṣṇa, I finally accepted a formal initiation into Kṛṣṇa consciousness. I have heard sad tales from some disgruntled devotees who have left ISKCON, but as far as I’m concerned, my days in ISKCON were the best of my life. I was living out a spiritual experience that most seekers just dream about. I had the opportunity to meet Śrīla Prabhupāda, the founder/*acarya* of ISKCON. I had the association of Tamal Kṛṣṇa Goswami and so many great souls. To this day I have no idea why I have been so fortunate. To exist in the material world and simulate happiness is impossible once you have tasted the life of devotion to Kṛṣṇa. I found out that you can run but you just can’t hide from Kṛṣṇa. I’ve become a successful physician, but I feel that my greatest accomplishment has been to resume Kṛṣṇa consciousness. To chant sixteen good rounds on my beads is more difficult and tastes much sweeter than any material accomplishment. It took me a lifetime to realize that real medicine for suffering people is found in the gifts Śrīla Prabhupāda gave the world. I am happily married and have fathered three wonderful children. My family members are all vegetarians. Although they always knew of my love for Śrīla Prabhupāda, they were surprised at my newfound commitment to ISKCON. When they ask if I’m going to run off like I did when I was sixteen, I assure them that ISKCON has matured and gives great emphasis to family life as a solid foundation for practicing Kṛṣṇa consciousness. Today I feel my life has truly become full. I hope to give a little back from all that Lord Kṛṣṇa has given me. I’ve become a member of the Miami temple board and try to help devotees as much as I can. I hope to please Śrīla Prabhupāda, who has always remained in my heart, by pleasing his dear servant Bhakti Marga Swami, my spiritual master. Dear reader, after my experience I have one request of you: Please reaffirm your commitment to push Śrīla Prabhupāda’s dream of a flourishing Kṛṣṇa conscious society into yet another generation. ## Guest Editorial *Into the Teeth of the Wind* ON AUGUST 29, the ISKCON New Orleans temple and the nearby New Talavan community were hit by Hurricane Katrina. The eye of the storm passed within ten miles of New Talavan. Remarkably, there were no casualties at either the New Orleans temple or the farm, and service to the Deities continued. But there was no electricity or phone service. Fallen trees blocked the roads, and there was no gas or water. The next day, two levees broke and the city began to fill up with water. Heavy wind and rain damaged the farm. Extensive cleanup and repairs will be required before we are back to normal. Fortunately, we have water and plenty of food. Just before the storm, Kṛṣṇa arranged for us to get a satellite Internet system, which I am using to submit this article. The farm community is pulling together to repair the damage, and we expect that things will turn out well. In the aftermath of Hurricane Katrina, everyone here has direct experience of the fragility of material existence. Twelve hours of wind, some rain, a few tornadoes—and a major city is crippled, a community shattered, and opulent lifestyles destroyed for many, perhaps millions of people. Our material comfort and convenience remain at the mercy of Kṛṣṇa's *maya* potency, whose pitiless intrigues conspire to make every materialist’s life story an inevitable tragedy. But Kṛṣṇa protects His devotees, and can turn defeat into victory by His great and causeless mercy. The proof of this is that despite the terrible consequences of the storm, the devotees in New Talavan and New Orleans made it through the worst disaster in North American history without a single casualty. This is a tremendous confirmation of our transcendental faith in Kṛṣṇa consciousness and pure devotional service to the lotus feet of our *guru*, His Divine Grace Śrīla Prabhupāda. And a week after the storm stranded the New Orleans temple, a courageous posse of devotees from Houston drove an eighteen-wheeler into the storm-tossed city, talking their way past police checkpoints to rescue the New Orleans temple devotees and Deities. They reported that the temple building sustained only minor damage. All the devotees and Deities are now in Dallas, where they will take shelter until we can reopen the New Orleans temple. Meanwhile, despite the horrific impact of the storm on New Talavan, we are not only continuing our service, but increasing it. Immediately after the storm, intrepid New Talavan devotees ventured into the hardest-hit areas of the Gulf Coast, braving vast fields of debris and destruction to distribute Lord Kṛṣṇa's mercy in the form of hot meals of Kṛṣṇa’s delicious *prasādam* to the starving hurricane victims. To contribute to rebuilding New Talavan or reopening the New Orleans temple, please contact His Holiness Bir Kṛṣṇa Goswami ([email protected]). To contribute to, or volunteer for, the Gulf Coast Food for Life project, please contact Priyavrata Dāsa of Food for Life International ([email protected]). Thank you very much for your kind well-wishes, generous donations, and prayers. Now we know why Śrīla Prabhupāda wanted self-sufficient farm communities. In this material world, what happened to the Gulf Coast can happen anywhere. —Dāsanudasa Vanacari Secretary, ISKCON New Talavan Community ## Vedic Thoughts The word *hari* conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhagavatam* 1.7.10, Purport If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me. Lord Śrī Kṛṣṇa *Śrīmad-Bhagavatam* 11.20.8 There is nobody whom I can call my own except one who is solely devoted to Kṛṣṇa. Kṛṣṇa alone is the one object of my service. This faith is the one glory of the Vaisnava. This is the supreme necessity of life. Material fame full of the idea of selfish enjoyment is never desirable. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura Lecture, Vṛndāvana, 1928 The soul is atomic in size and can be perceived by perfect intelligence. *Mundaka Upanisad* 3.1.9 One is immediately freed from the clutches of *maya* if he seriously and sincerely says, “My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.” Śrī Caitanya Mahāprabhu *Śrī Caitanya-caritāmṛta, Madhya-līlā* 22.33 Then the liberated soul who has achieved the causeless mercy of the Lord leaves his body and attains the supreme effulgent Lord. He is then reinstated in his constitutional position as a servant of the Lord. He then reaches the conclusion that the Lord is the immortal, fearless, and almighty Supreme Soul. *Chandogya Upanisad* 8.3 The *Veda* is present in every pure spirit soul’s existence in the form of *svatah-siddha-jnana* [self-evident knowledge]. According to the different levels of different souls in the materially conditioned state, this *Veda* will spontaneously manifest itself to someone or remain veiled to someone else. Therefore to help reawaken the forgetful conditioned souls to the eternal self-evident truths, the *Veda* incarnates in the form of written books that are to be heard, recited, and remembered. Śrīla Bhaktivinoda Ṭhākura *Vaisnava-siddhanta-mala,* Chapter 3 2006 From Morality to Spirituality