# Back to Godhead Magazine #41 *2007 (06)* Back to Godhead Magazine #41-06, 2007 PDF-View ## Welcome THIS ISSUE contains a graphic painting of Lord Nrsimha, Kṛṣṇa's half-man, half-lion incarnation, ripping apart Hiranyakasipu, an atheistic king hell-bent on killing his own son. Someone seeing a painting of Lord Nrsimha for the first time might react with shock and skepticism. How could God do such a thing? Kṛṣṇa's devotees react differently. This fierce form of Kṛṣṇa shows how much He loves His servants and will do anything to protect them. And there's background to the story: Hiranyakasipu was himself a servant of the Lord, playing the role of a wicked king to give Kṛṣṇa a chance to display some righteous anger. Appreciating Lord Nrsimha's actions requires a well-rounded spiritual education. When Śrīla Prabhupāda arrived in America, he carried that education with him in the erudite tradition he embodied. From the moment he landed, he sought opportunities to teach others deep spiritual truths. In this issue, Sally and Gopal Agarwal tell us about Prabhupāda's earliest days in America. While their accounts of an elderly Indian swami encountering a foreign culture are charming and sometimes humorous, they also show the dedication with which Prabhupāda pursued his mission of bringing to the world devotion to Kṛṣṇa and His avatars. 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 *Irked by Ink* "Inking with the Supreme," by Madhava Smullen, in the September/October issue encourages tattooing in our ISKCON movement. But outside of the clay *tilaka* markings with which we adorn our bodies, there is no mention in *sastra* of Gaudiya Vaisnavas marking their bodies, especially not with ink tattoos. The article describes the process of branding the body with symbols of Visnu, but this is done specifically by followers of Ramanuja in the Śrī Sampradaya. In *Raga-vartma-candrika,* Visvanatha Cakravarti Ṭhākura says that for Gaudiya Vaisnavas branding the body with marks of Visnu is not appropriate. Closer to home, Śrīla Prabhupāda never encouraged such a practice. One might argue that he didn't oppose it either, but I think it's safer to conclude that if he didn't specifically condone it we shouldn't introduce a new so-called devotional practice. How is a tattoo any different than a picture? In fact, it often is a picture. Do we take a painting of Kṛṣṇa into the toilet? Of course, one can quote Gopala Guru Gosvami, who said to Lord Caitanya that the holy name is so pure that it can be chanted anywhere—even in the restroom—but no such concession has ever been given for a Deity of the Lord. "The Deity form of the Lord is said to appear in eight varieties: stone, wood, metal, earth, paint, sand, the mind, or jewels." (*Hari-bhakti-vilasa*) "One of the eight kinds of Deity is the two-dimensional, painted picture. The devotee may worship the picture *murti*... just as he worships a three-dimensional *murti*." (*Pancaratra-pradipa,* ISKCON GBC Press) The author tries hard to establish that tattooing is a Vaisnava practice, but other than one quote from Baladeva Vidyabhusana he gives no other scriptural reference and not a single precedent for such a practice in our Gaudiya Vaisnava tradition. Baladeva Vidyabhusana writes that branding the symbols of Visnu on the body is an example of austerity, but again, Visvanatha Cakravarti Ṭhākura (Baladeva's *guru*) clearly states that Gaudiya Vaisnavas themselves don't do this. Did Śrīla Prabhupāda, Śrīla Bhaktisiddhānta Sarasvati, Gaura Kisora Dāsa Babaji, or Śrīla Bhaktivinoda Ṭhākura brand their bodies with symbols of Visnu or have tattoos? No. In fact, Śrīla Bhaktivinoda Ṭhākura wrote against branding: "In the Śrī Sampradaya of Ramanuja, *tapa* [austerity] is given by branding the body with the symbols of conch and disc, but Śrī Caitanyadeva has instructed that we mark the body with *harinama* using sandal paste, etc., instead of brands. This rule is a blessing for the souls of Kali-yuga." (*Panca Samskara,* page 2) My fear is that the practice of tattooing (against the specific instructions of our previous *acaryas*) will become a tradition in our movement in due course of time. We can't dovetail anything and everything and call it spiritual. For me "devotional tattoos" are introducing something new. Śrīla Prabhupāda warned us against introducing new practices. One last argument is that although tattooing is becoming more acceptable in society, it is not so widespread that it can be called a common practice among the mass of people. It is still very marginal. We are presenting the highest culture (wherein there is no tattooing), which means we must always present ourselves as ladies and gentlemen. Indradyumna Swami Via the Internet *Madhava Smullen replies:* You have made many excellent and valid points in your letter, and I think that if serious devotees are considering getting a tattoo they should study your objections and think twice before they make a decision. At no stage was it my intention to promote tattooing or to instill it as an ISKCON tradition. I do not have any tattoos myself, and most probably never will. But it is simply a fact that many devotees and friends of Kṛṣṇa get devotional tattoos, a cultural phenomena that makes for an interesting article. And that's all it was meant to be—not an endorsement. I hope this is obvious from the article and that I have given a balanced perspective of the phenomenon, including its negative sides. Regarding the problem of bringing a picture of Kṛṣṇa into the bathroom, once again I will not defend tattoos or contest your objections. But I will point out that we seem to make exceptions about bringing holy items into the bathroom when they're attached to our bodies. For example, our Tulasi neck beads (what to speak of Kṛṣṇa in the heart) and our *tilaka* (which represents, in one interpretation, Rādhā-Kṛṣṇa). So this may be a subject of further discussion for devotees. This article is relevant because tattoos are becoming more and more mainstream, no longer restricted to "lower class" people such as motorcycle gangs. Sure, tattoos may not be recommended for strict devotees living in the temple, but is not Kṛṣṇa consciousness also for the t-shirted and tattooed? Do we want to prohibit something that doesn't have a specific rule against it, and alienate so many? If people want to express their devotion with tattoos, why not let them do it? Do we need to control such expressions of devotion? And would it really be such a bad thing if millions of people started wearing Kṛṣṇa tattoos? Our *acaryas* were always looking for ways to get Kṛṣṇa into the public consciousness, and as demonstrated in the article, tattoos are doing exactly that. *Distinguishing Bhakti From Gauna-dharma* Your July/August issue was wonderful, with its Tirupati article and intelligent contributions from devotees. However, a comment by one devotee, "Raising my child is my favorite type of devotional service..." was technically incorrect. Śrīla Bhaktisiddhānta Sarasvati comments on *Brahma-saṁhitā* (5.61) that "duties of the world" that are connected with the Supreme are "subsidiary spiritual functions (*gauna-dharma*)," being helpful for the growth of *bhakti*. Begetting and caring for children is such a function, not actually *bhakti*, or devotional service. The distinction is important because untrained householders tend to substitute **gauna*-dharma* for *bhakti*. The idea that any activity connected with Kṛṣṇa is devotional service is incorrect. It is important to know the difference between **gauna*-dharma*, which prepares the field for *bhakti*, and actual *bhakti*. For example, when a devotee brushes his or her teeth it is **gauna*-dharma*, because the devotee is taking care of the body, which is used in Kṛṣṇa's service. Some activities that are done with a child—for example, hearing, chanting, and so on—are *bhakti*. However, some activities are *gauna* (material preparation), not *bhakti*. Dayananda Dāsa New York, New York *Please write to us at:* BTG, P.O. Box 430, Alachua, FL 32616, USA. E-mail: [email protected]. *CORRECTION* The article "Why Kṛṣṇa Appears as Jagannatha," in the last issue, mentions that the poetess Madhavi Devi was Ramananda Raya's sister. The author got this information from a book by an Orissan scholar, but a closer look at this scholar's work reveals that he may have mistakenly mixed up two personalities of that period. We have no further information to specify the identity of the Madhavi Devi quoted in the article. Founder’s Lecture: Freedom Through the Holy Name *New Vrindavan—August 31, 1972* God's names are a divine gift that can lift us from the conditions of material life and return us to our original spiritual freedom. By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Founder-*Ācārya* of the International Society for Krishna Consciousness LADIES and gentlemen, I thank you very much for kindly participating in this Kṛṣṇa consciousness movement. This knowledge, *bhagavata-dharma,* was spoken by **Bhaga*van* Himself, Lord Śrī Kṛṣṇa. **Bhaga*van* is a Sanskrit word. *Bhaga* means fortune, and van means one who possesses. So *bhagavan* means the supreme fortunate. There are six principal opulences: beauty, wealth, strength, fame, knowledge, and renunciation. One who possesses these in full, without any rival, is called **Bhaga*van*. *Bhagavata-dharma* means the relationship between the devotees and the Lord. The Lord is Bhagavan and the devotee is *bhagavata,* or in relationship with Bhagavan. Everyone is related with the Supreme Personality of Godhead, just as a father and son are related. That relation cannot be broken at any stage, but sometimes it happens that the son, out of his own independence, goes out of his home and forgets the affectionate relationship with the father. In your country it is not a very extraordinary thing. So many sons leave the father's affectionate home. Everyone has that independence. Similarly, we are all sons of God, but we are, at the same time, independent. Not fully independent, but independent. We have the tendency of independence because God is fully independent and we are born of God. Although we cannot be absolutely independent, as God is, we have the tendency to think, "I shall become independent." We living entities are part of God. When we want to live independently of God, the conditional stage of our existence begins. "Conditional stage" means we accept a material body, which is conditioned in so many ways. For example, the body undergoes six kinds of change: It is born at a certain date, it remains for some time, it grows, it gives some byproducts, it dwindles, and at last it vanishes. Besides these six changes of the body, we face many tribulations. There are the threefold miseries: those pertaining to the body and mind, those offered by other living entities, and those caused by natural disturbances. And the whole thing is summarized into four principles, namely birth, death, old age, and disease. Together these make up our conditional life. *Our Original Consciousness* To get out of these conditions of life, we must revive our Kṛṣṇa consciousness, or God consciousness. Kṛṣṇa means the Supreme Lord. God consciousness, or Kṛṣṇa consciousness, is our original consciousness. Just as it is natural to remember our father in this life, it is natural to remember our original father. But we forget the supreme father, Kṛṣṇa, and we want to live independently to enjoy life according to our whims. That is so-called independence. But by such independence we are never happy, so for this illusory happiness we transmigrate from one body to another. Each type of body has a particular facility for happiness. We want to fly in the sky. But because we are human beings, we have no wings and cannot fly. But the birds, although they are lower animals, can easily fly. If you analyze you'll see that every type of body has a particular facility that others don't. But we want all facilities of life. That is our inclination. For example, modern scientists are trying to go to other planets, but they're conditioned, so they cannot go. There are millions and trillions of planets before us—the sun, the moon, Venus, Mars. Sometimes we wish, "How can I go there." But because we are conditioned and not independent, we cannot go. Originally, because we are spirit soul, we were free to go anywhere. For example, Narada Muni moves everywhere; he can go to any planet he likes. And there is a planet within this universe called Siddhaloka. The inhabitants of Siddhaloka can fly from one planet to another without an airplane. Even hatha-yogis who have practiced can go from anywhere to anyplace. They sit down in one place and immediately transfer to another place. They can take a dip in some river near here and can come out in some river in India. They dip here and they rise there. These are yogic powers. We have immense independence, but we are now conditioned by this body. Therefore the human form of life is an opportunity to get back our original independence. That is called Kṛṣṇa consciousness. That is freedom. *Two Kinds of Material Body* We have our spiritual body within the material body. That is our real identification. Now we are covered by two kinds of material body. One is called the subtle body and the other is called the gross body. The subtle body is made of mind, intelligence, and false ego, and the gross body is made of earth, water, fire, air, and ether. Generally we can see the gross body; we cannot see the subtle body. I know that you have your mind. I know that you have intelligence. You know that I have a mind and intelligence. But I cannot see your mind, I cannot see your intelligence, I cannot see your determination, I cannot see your thoughts, feelings, and will. You see my gross body made of earth, water, air, and fire, and I can see your gross body. And when your gross body is changed and you are carried away by the subtle body, that is called death. We say, "Oh, my father has gone away." "How do you see that your father has gone away? The body is lying here." But actually the father has gone away by means of the subtle body. Something similar happens at night. I am sleeping in a nice apartment, but my subtle body takes me away to the top of a mountain. Sometimes I am falling from a mountain. My gross body is sleeping in a nice, comfortable apartment, but the subtle body carries me. We have daily experience of this. Similarly, death means we change the gross body. For example, you have your shirt and coat, and you may change the coat but keep the shirt. Similarly, we keep our subtle body and give up the gross body; that is called death. And by the laws of nature the subtle body carries us into the womb of another mother. Then we develop another gross body with materials supplied by the mother. And when the body is prepared, we come out of the womb to work again with our subtle and gross bodies. *Bhagavata-dharma* means that we have to transcend both the gross and subtle bodies and come to the spiritual body. It is very scientific. And as soon as we come to our real, spiritual body, being freed from the gross and subtle bodies, then we actually feel happiness and independence. The process of Kṛṣṇa consciousness is the highest benediction for human society because it is trying to bring the human being to the platform of the spiritual body—transcending the gross and subtle material bodies. That is the highest perfection. Human life is meant for coming to that platform, the spiritual platform, transcending the gross and subtle material bodily concept of life. That perfection is possible, and it has been made easy in this age. Kali-yuga, the current age, is not a very good time. Simply disagreement, fighting, quarreling, misunderstanding. This age is full of all these. Therefore to come to the spiritual platform is very difficult in this age. Formerly, it was not so difficult. People were very easily trained by the Vedic process. But now people are not interested. They're simply interested in the gross body or, for one a little advanced, the subtle body. But they have no information of the spiritual body. Although education has progressed, there is no education about the spiritual body. Education is simply concerned with the gross and subtle material bodies. Therefore this Kṛṣṇa consciousness movement is very important. Those who have taken to it are very, very fortunate. *"I Am Wasting My Valuable Life"* I shall explain a song sung by Narottama Dāsa Ṭhākura, one of our predecessor *acaryas,* or teachers. His songs are accepted in our Vaisnava society as Vedic truth. He has written in simple Bengali language, but it contains the Vedic truth. He has written many songs. One of them begins *hari hari biphale janama gonainu:* "My dear Lord, I am simply wasting my valuable life." Narottama Dāsa is speaking for people in general. Although we have been born as human beings, we do not know how to use human life. We are just like animals. The animal eats; we simply make arrangements to eat unnaturally. That is our advancement. In the animal kingdom every animal has a particular type of food. A tiger eats flesh and blood, but if you give the tiger nice oranges or grapes, he'll not touch them, because those are not his food. Similarly, a hog eats stool. If you give the hog nice *halava*, it will not touch it. You see? Every animal has a particular type of food. Similarly, we human beings have our type of food. What is that? Fruits, milk, grains, vegetables. Our teeth are made for such foods. If you take a fruit, you can easily cut it into pieces with your teeth. If you take a piece of flesh, it will be difficult to cut with these teeth. But a tiger has a particular type of teeth, and he can immediately cut flesh into pieces. We are advancing in education, but we do not even study our teeth. We simply go to the dentist, that's all. This is our advancement of civilization. The tiger never goes to the dentist. Its teeth are so strong that immediately it can tear raw meat into pieces. But it doesn't require a dentist, because it doesn't eat anything unnatural for it. We eat anything; therefore we require the help of a dentist. The human being has a particular type of business. That business is to study and discuss the *bhagavata* life. That is our natural business. We should try to understand Bhagavan, God. The relationship between Bhagavan and the *bhakta,* or devotee, is called *bhagavata*-dharma. The business of human life is very easy: Simply hear about Kṛṣṇa. Kṛṣṇa is Bhagavan, the Supreme Personality of Godhead, and we are part of Kṛṣṇa. Suppose I have forgotten my home. I left my home a long time ago and have forgotten my father. So if somebody reminds me, "Do you know such-and-such gentleman? He is your father. You were playing in such a way, your father was helping you..." In this way, if he simply talks of my father, I will remember my home. Similarly, we have forgotten our relationship with Kṛṣṇa. If we simply hear about Him, then we will remember. It is a simple process. We simply have to hear about Kṛṣṇa. Kṛṣṇa is situated in everyone's heart, and we have forgotten Kṛṣṇa, our supreme father, on account of material contamination. So hear about Kṛṣṇa attentively. You are kindly doing that now. It is a very good opportunity. I thank you very much. You are all young boys and girls, but you are very fortunate. Your fathers and grandfathers do not come here. But you have come because you are fortunate. Continue this. Just try to hear about Kṛṣṇa. Your life will be successful. You haven't got to do anything else. It doesn't require that you become an M.A. or a Ph.D. No. God has given you two ears, and if you kindly submissively hear from the realized souls, then your life will be successful. *The Power of Hearing* Actually, that is happening. All these boys and girls have come to me in different parts of the world simply by hearing. I have not bribed them; I have no money. They are sacrificing everything for me. Why? Simply because they have heard from me, that's all. Hearing is so strong. And they are educated boys and girls, university graduates. I'm not fooling them. But as they're hearing, they're understanding the gravity of this movement and gradually they're becoming convinced and firmly situated in the practice. This is called *bhagavata-dharma*. We are giving everyone the chance to hear about Kṛṣṇa. Of course in your country it is new. But in my country, India—although India is fallen in so many ways—if there is a *bhagavata* discourse, throngs of people will attend. We have held *bhagavata* discourses in Calcutta, Bombay, Delhi, Madras, Jaipur—big, big cities. In Calcutta and Bombay thirty thousand people attended daily for ten days. Although there is propaganda in India to forget Kṛṣṇa consciousness, how can the people forget? They're born in the land where Kṛṣṇa appeared. They cannot forget. They have been given the opportunity of birth in India due to past pious activities. But Kṛṣṇa is for everyone. It is not that Kṛṣṇa is only for Indians or Hindus. No. Kṛṣṇa is for everyone. In your country this Kṛṣṇa consciousness movement started in 1966 in New York, and gradually we are increasing the number of students and branches. So kindly continue this habit: Simply hear about Kṛṣṇa. Then Kṛṣṇa will help you. He is within your heart. He'll help you in every way. Kṛṣṇa says, "If anyone is very serious and sincere, and constantly engaged in My devotional service, I give him intelligence." Kṛṣṇa is within everyone. Kṛṣṇa is within your heart—in my heart, your heart, everyone's heart. So He gives you intelligence. What kind of intelligence? The intelligence to go back home, back to Godhead. These *bhagavata-dharma* discourses are a constant call: "My dear sir, please get up, please get up." *Jiva jago jiva jago gauracandra bole.* This is the message of Lord Caitanya Mahāprabhu. He says, "My dear *jiva,* living being, kindly get up. This is the opportunity." *Deliverance by The Holy Name* I was explaining Narottama Dāsa Ṭhākura's song. Let me finish it. He says: > hari hari biphale janama gonainu > manusya-janama paiya radha-krsna na bhajiya > janiya suniya bisa khainu "My dear Lord, I received this valuable human form of life, but I have wasted it for nothing. This life is meant for understanding Rādhā and Kṛṣṇa, but I did not do so. Therefore I have knowingly taken poison." Sometimes a person takes poison to commit suicide. He knows that as soon as he'll take the poison he'll die. Similarly, one who is not taking to Kṛṣṇa consciousness is drinking poison. This life is the opportunity to become Kṛṣṇa conscious. And if you don't use this opportunity, that means knowingly drinking poison. *Golokera prema-dhana hari-nama-sankirtana*. Just as we receive radio sounds from different countries, from the spiritual world we receive the vibration of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. *Rati na janmilo kene tay:* "I could not get my attachment to this transcendental vibration." *Samsara-bisanale, diba-nisi hiya jwale, juraite na koinu upay:* "I am suffering constantly with the poison of this materialistic way of life, and I did not try to get out of it by taking shelter of the Hare Kṛṣṇa *maha-mantra*." Then Narottama Dāsa says, *brajendra-nandana yei, saci-suta hoilo sei*. "In this age, the same Supreme Personality of Godhead who appeared five thousand years ago as the son of Nanda Mahārāja—that Kṛṣṇa has appeared in this age as the son of mother Saci." Lord Caitanya's mother's name was Saci-devi. *Balarāma hoilo nitai:* "The same Balarāma who appeared as Kṛṣṇa's elder brother has appeared as Nityānanda." What is the business of Lord Caitanya and Nityānanda Prabhu? *Dina-hina jata chilo, hari-name uddharilo*—delivering the lowly, wretched souls with the holy name. There are two kinds of people within the material world. One is committing sin and the other is suffering sinful reactions. *Papi-tapi.* That is our business. In this life, I am suffering the resultant action of my past impious activities and creating another set of impious activities so that I shall suffer next life. *Hari-name uddharilo:* But everyone can be delivered simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. Thank you very much. ## When Swami Met Sally *The kindness of strangers played a pivotal role in ISKCON's pre-history.* ### By Satyaraja Dāsa LAST YEAR I had the good fortune to meet Gopal and Sally Agarwal, an elderly couple who played a significant role in ISKCON's origins. They are forever etched in the devotees' collective memory as two of the Western world's earliest recipients of Śrīla Prabhupāda's mercy. It was the Agarwals who hosted him in the fall of 1965, before ISKCON was even nominally born, giving him shelter, hospitality, friendship, and love. Indeed, for one month their home served as Prabhupāda's earliest refuge outside India. As Śrīla Prabhupāda acquainted himself with the Agarwal home in Butler, in western Pennsylvania, he saw a typically quiet American town nestled in the hills, a town that has changed little since his brief visit those many years ago. Last year, Nitai Dāsa, a grand-disciple of Śrīla Prabhupāda's, organized a celebration in Butler to commemorate Prabhupāda's time there. Appropriately, the event was convened at the Butler Cubs Club, at 113 South McKean Street, the YMCA that served as Prabhupāda's sleeping quarters during his days with the Agarwals. In fact, the Agarwals were the guests of honor at the event. Sally addressed the audience of largely ISKCON devotees, including Rādhānatha Swami, Varsana Swami, and Candrasekhara Swami. Dr. Allen Larson gave the keynote speech. Now a retired professor of philosophy at Slippery Rock College, in Butler, in 1965 he invited Prabhupāda for his first college lecture in the West. One of the lasting fruits of the Butler event, at least for me, was making contact with Sally and Gopal, charming and good-hearted people with unique and profound memories of Śrīla Prabhupāda. For several months afterward, we kept in touch by phone and email, and they shared many wonderful stories about their time with my spiritual master. Although they never became devotees in the usual sense of the word, Prabhupāda engulfed their consciousness, changing their lives and perceptions in innumerable ways. A detailed account of their interaction with Kṛṣṇa's pure devotee appears in Satsvarupa Dāsa Goswami's *Śrīla Prabhupāda-līlāmrta,* and this short article might serve as an addendum to that story. *The Mission Begins* A small occurrence can lead to a monumental event. A dry seed in hand may look insignificant, but inside is a plant-to-be. So it was when a businessman from Agra—Mathura Prasad Agarwal—offered a venerable and exceptional monk, whom the world would eventually know as His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, sponsorship in the Western world. As Śrīla Prabhupāda undoubtedly told Mathura Prasad at the time, he had been instructed by his spiritual master to spread the timeless message of Kṛṣṇa consciousness—the science of God realization—worldwide. The pious businessman could thus surmise that helping this particular sadhu would mean assisting him on his journey to the West; it would be the only assistance Prabhupāda would need or want from him. Prabhupāda would soon travel abroad and change religious history by founding the Hare Kṛṣṇa movement. ISKCON members know the story well: After an arduous journey by ship, landing first in Boston harbor and then in New York, Prabhupāda emerged in the Western world, bringing centuries of tradition and the precious gem of Vedic knowledge for all who would have it. He was required by law to meet and stay with his sponsors, Mathura Prasad's son Gopal and daughter-in-law Sally. The Agarwals held the legal documents enabling Prabhupāda to enter America. They offered him their home in Butler, Pennsylvania, as his first foreign sanctuary. It was 1965, and the couple was in their mid-30s, married only six years earlier. Sally, a Caucasian Methodist born in Pittsburgh, was just getting to know her husband's Indian culture. She was excited that a real-life swami would be staying in their home. As Sally tells it, the Agarwals received Prabhupāda's initial letter in early September, and he included a picture so that they might recognize him when he arrived. "Using this picture," relates Sally, "my husband met him in Pittsburgh, since he was coming in on the Greyhound bus from New York City. Gopal had worked it out with Traveler's Aid to get him to Pennsylvania. So we met him. It was about midnight when they reached Butler, and, poor fellow, he was tired from his constant journeying, and the only place we could set up for him was our couch." There wasn't much of an alternative. The Agarwal residence, a small townhouse apartment, consisted of few rooms, with two upstairs bedrooms occupied by the two children, Kamla Kumari (their three-year-old daughter) and Brij Kumar (their newborn son). After Prabhupāda left, the couple had two more children, Indu and Maya, born in 1969 and in 1971, respectively. Since the Agarwal apartment had so little space—and because they didn't want Prabhupāda confined to their couch, night after night—they decided it would be better if he stayed at the YMCA, spending morning, noon, and evening with them until he was ready to call it a day. This was the Butler Cubs Club on South McKean Street, just a few blocks from the Agarwal home. In a recent conversation with Sally, she told me about those first few weeks with Prabhupāda: He was so gentle, accommodating, and kind. I felt like he was Gopal's father—a grandfather around the house, if you know what I mean. He played with Kamla and Brij. He just loved children, even when Brij teethed on his sandals! He just laughed and had a good sense of humor about everything. Sometimes he would tell us of his mission, but he always respected my Methodist background, never trying to convert me or to push his beliefs on us. He wasn't talking about starting a movement or anything like that. But he was serious about distributing his books. He had brought them from India, and he saw his life's mission as bringing this profound knowledge to the West, to reveal what he knew in the English language. We came to love his sincerity, his knowledge, and his warmth. I cried when he had to leave Butler. Sally loves to mention, too, that her baby daughter may have been the first in the West to detect Prabhupāda's holiness: "Once, my three-year-old, Kamla, seeing Swamiji in the robes of a holy man, called him 'Swami Jesus.' He merely smiled and said, 'And a child shall lead them.'" *A Swami in Butler* Soon after Prabhupāda arrived, Sally hurried off to the local newspapers, and shortly thereafter a feature article appeared in the *Butler Eagle:* "In fluent English, Devotee of Hindu Cult Explains Commission to Visit the West." A photographer had come to the Agarwals' apartment and had taken a picture of Śrīla Prabhupāda standing in the living room, holding an open volume of *Śrīmad-Bhagavatam*. The caption read, "Ambassador of Bhakti-yoga." The article began: A slight brown man in faded orange drapes and wearing white bathing shoes stepped out of a compact car yesterday and into the Butler YMCA to attend a meeting. He is A. C. Bhaktivedanta Swamiji, a messenger from India to the peoples of the West. The article quoted Prabhupāda as follows: "My mission is to revive people's God consciousness," says the Swamiji. "God is the Father of all living beings, in thousands of different forms," he explains. "Human life is a stage of perfection in evolution; if we miss the message, back we go through the process again...." If Americans would give more attention to their spiritual life, they would be much happier, he says. At Prabhupāda's request, Gopal held a kind of open house in his apartment every night from six to nine. The family would invite friends and neighbors to hear "the Swami" talk about exotic India, and about Vedic philosophy and mysticism. The Agarwals knew many intellectuals, and people came from neighboring towns just to hear him speak. Lecturing to large groups was clearly among his many talents. But this was only his formal persona. The Agarwals saw another side, too, one that was quaint and friendly, down-home and endearing. For example, Gopal tells the story of how Prabhupāda would cook lunch for them daily, demonstrating how to prepare meals in authentic Vaisnava style. He had the curiosity and wonder of a child, too, says Sally: "He was fascinated by laundry machines, by washers and dryers, and the frozen vegetables in the freezer. Apparently, these were not common things in India, and he talked about them for hours. He always talked about modern developments and how they could be used in God's service." At times, Prabhupāda's presence in the Agarwal home led to minor challenges. Sally tells the story of when he washed his clothes in their upstairs bathroom: "Oh man! I didn't know it at the time, but he washed his two simple cloths every night. You see, he only owned two monk garments at the time, and every day he'd wash them. He would be busy in the bathroom sink upstairs, drenching the bathroom floor for the longest time—slop, slop, slop. Gopal had to go up there one day and explain to him that you can't do that in America, you have to be careful with water. In India the floors are cement, mud, or clay, and so it doesn't matter if you slop it up. But in our country, when the bathroom is on the second floor, it definitely matters! And then he spread his outfit, his two pieces of cloth, on the grass just outside our apartment complex, which was quite a sight in our local neighborhood." Still, Sally and Gopal deeply appreciated Prabhupāda's presence in their home, and, increasingly, so did many others in the Butler community. Sally reminisces in the *Lilamrta* about her own pleasant interactions with him: He was the easiest guest I have had in my life, because when I couldn't spend time with him he chanted, and I knew he was perfectly happy. When I couldn't talk to him, he chanted. He was so easy, though, because I knew he was never bored. I never felt any pressure or tension about having him. He was so easy that when I had to take care of the children he would just chant. It was so great. When I had to do things, he would just be happy chanting. He was a very good guest. When the people would come, they were always smoking cigarettes, but he would say, "Pay no attention. Think nothing of it." That's what he said. "Think nothing of it." Because he knew we were different. I didn't smoke in front of him. I knew I wasn't supposed to smoke in front of Gopal's father, so I sort of considered him the same. He didn't make any problems for anybody. *The First Preaching In the West* Prabhupāda spoke to various groups in the Butler community, including the Lions Club, where he received a formal document proclaiming "Be it known that A. C. Bhaktivedanta Swami was a guest at the Lions Club of Butler, Pa., and as an expression of appreciation for services rendered, the Club tenders this acknowledgment." He also gave a talk at the YMCA and at St. Fidelis Seminary College in nearby Herman. Professor Allen Larsen, then chairman of the philosophy department at Slippery Rock State College, also invited Prabhupāda to lecture. A hundred students from three of his classes came to hear. Prabhupāda appeared before them with his distinct otherworldly glow and full *sannyasi* garb—an uncommon sight in the West, and even more uncommon in Butler. He sat down and chanted the Hare Kṛṣṇa *maha-mantra*. Then he stood and spoke—a formal but basic lecture on Kṛṣṇa consciousness—and answered questions from the audience. Professor Larsen remembers that the program lasted about an hour and forty-five minutes. At the celebration in Butler last year, he recalled: When I first met him, he told me he had come to the U.S.A. to translate the Vedic scriptures, and as far as I knew that was his only aim of being here. We had time to talk on the campus. It was a nice day, and he drew up his legs under him and sat in what you call a lotus position. He remarked that trees should be nut and fruit trees. They weren't—they were just flowering trees, just for show, and I certainly agreed with that. During our lapses in conversation he would use his prayer beads and recite a Kṛṣṇa prayer which was hardly audible to me. Although I've forgotten many of the details of his talk, it was clear to me that he was a holy man. This just radiated out of his being. It was primarily his composure, his peacefulness, that led me to that conclusion. I had no idea that this quiet man would become a leader of a significant religious movement here and abroad. After all these years, that impression of a holy man has stayed with me. The lectures in Pennsylvania were a testing ground, Prabhupāda's first indications of how his message would be received in America. The reception was promising. Sally and her husband encouraged him to repeat this formula elsewhere, and Professor Larsen expressed deep satisfaction with having hosted a genuine Indian sadhu. *The Movement Expands* After a month, Prabhupāda left Sally and Gopal's little hamlet, and the seeds of his mission had been sown. While there, he gained experience with American audiences. He saw that people were interested in his books and message, and also that he could endear himself to foreign people. Sally, especially, "came to love the Swami," as she puts it. In New York he struggled for almost six months, subjected to a bitterly cold New York winter, the theft of his simple belongings, and the abuse of a drug-crazed roommate. Yet his determination to bring about a spiritual revolution would soon bear fruit. All the while he kept in touch with Sally and Gopal by letter. Especially Sally, since she was the more gregarious of the two, always ready to engage in conversation and personal exchange. Prabhupāda's correspondence with Sally is a matter of public record, and it is heartening to see his concern for her in those letters. In May of 1966, Śrīla Prabhupāda, with the help of just two followers, rented a storefront in New York's Lower East Side, previously a novelty shop with the name "Matchless Gifts." Early visitors to Śrīla Prabhupāda's new center were struck by the prophetic name. In July of 1966, he incorporated his institution, ISKCON. Prabhupāda always kept in touch with Sally. In fact, Sally notes that the "celebrity" of being one of Prabhupāda's first contacts in the West is downright fun. "Our time with Swami broadened my mind a lot," she says, "because I'm open to that kind of thing. I mean, it's been a lot of fun. Maya, my daughter, was in the Dallas airport a couple of years ago when she was approached by a Hare Kṛṣṇa selling the books, asking for a donation. And of course she said that she was Sally Agarwal's daughter—you could imagine that devotee's response. There was another occasion: One day Maya and I were in Madrid and there was a Hare Kṛṣṇa group chanting right near us. But this time, we didn't tell them who we were—we didn't want all the commotion. But it's been fun; it's been a lot of fun." As influential advertising mogul Bruce Barton famously said, "Sometimes when I consider what tremendous consequences come from little things, I am tempted to think that there are no little things." Mathura Prasad's pious gesture to Kṛṣṇa's most important representative, and the kindness that both Gopal and Sally subsequently showed him in Butler, are certainly not "little things." Indeed, the consequences of these gracious acts proved to be monumental. *Satyaraja Dāsa, a disciple of Śrīla Prabhupāda, is a BTG associate editor. He has written over twenty books on Kṛṣṇa consciousness and lives near New York City.* ## The Secret Behind “The Secret” *Discover Kṛṣṇa's law of attraction, the real power behind the latest rage in the self-improvement marketplace.* ### By Arcana Siddhi Devī Dāsī THE SECRET, a recently released book and DVD by Rhonda Byrne, is getting a lot of attention as sales soar. The author claims that if we apply the principles she lays out, we can achieve whatever we desire. People from all walks of life are excitedly latching on to her ideas. In the beginning of the DVD, ancient-looking texts in a medieval ambiance invite us to discover secret knowledge. Flickering torchlights and pulsating music prelude the disclosure of the secret to getting that new BMW. Byrne then tells us about the universal law of attraction, or "like attracts like." By understanding this law and using it to our advantage, we can obtain whatever we want. Although a host of predecessor authors have been saying the same thing for the past two centuries, Byrne's savvy marketing strategies have put old wine in a new bottle. She's cashing in on people's yearning to find a process that will lead them to perfect happiness. To illustrate the law of attraction, scenes from the DVD include a young woman longingly looking at an expensive necklace through a jewelry store window. In the next scene her efforts are rewarded as her boyfriend garlands her with the same necklace that captivated her senses. In another scene, a young man sits in his living-room chair vividly imagining himself driving the car of his dreams. Predictably, in the following scene a BMW sits parked in his driveway. The next scene shows the flipside to the law of attraction. A young man chains his bicycle to a pole. Noticeably anxious about the safety of his bike, he walks away to his destination. When he returns, his bike is gone. Following these opening fictitious scenes are real-life testimonials from successful people verifying the validity of the law of attraction in their own lives. Jack Canfield, the author of a number of best-selling books, relates how he attracted into his life an abundance of money and success when he started to focus on what he wanted. An entrepreneur shares his story of cutting out a picture of his dream house from a magazine and putting it on his "vision board." Five years later when he is moving into his new house, his son asks what is inside a particular box. The entrepreneur opens it to reveal his vision board. Tears well up in his eyes as he looks at the board and sees that he is moving into the same house he had cut out of the magazine five years earlier. When his young son asks why he is crying, he replies that he has finally understood the law of attraction: ask-believe-receive. These seductive scenes suggest that by our desires alone we can get everything we want. The universe is our perpetual order supplier, and all we have to do is focus on what we want and avoid thinking about what we don't want. When asked why this law doesn't work for everyone, one of the film's pundits answers that people give up too early. They might be on the brink of obtaining their goal, but they stop. *Is Desire Enough?* In the ancient Vedic literature we find a much more comprehensive answer to why some people achieve their desires and others don't. Everyone in the material field of activities is acting according to the reactions of their past deeds. As you sow, so you shall reap. What *The Secret* fails to acknowledge or understand is our accountability as souls for things we have done not only in this life but in our past lives as well. The universal law of karma dictates that everything we do has a reaction, which may be good or bad, depending on the quality of the act. Good deeds yield good results such as fame and fortune. Bad deeds produce unwanted material situations such as poverty, infamy, and disease. Successful people, Oprah Winfrey, for example, endorse *The Secret* by saying that they have used the law of attraction most of their lives. But according to the Vedic view, they're merely drawing from a bank account of previous good deeds. Without remembering their past lives, such people think that all they have to do is desire and their wish will be fulfilled. So naturally they conclude that others should be able to get the same result by changing how they think. But can people choose to change the way they think? To some extent, yes. Our past actions influence our current thoughts, but our freely chosen responses to our present situation—including our present thoughts and attitudes—reformat our thoughts, and our thoughts influence our future. Although people may be inclined toward negative thoughts, hearing something like *The Secret* might inspire them to change the way they think. Our thoughts define our character and influence how we move in this world. Ultimately, at the time of death our thoughts carry us to our next destination—that's how important and powerful they are. *Truly Positive Thinking* Since we can change the way we think, we should start thinking and desiring spiritually, for permanent results. *The Secret* emphasizes using the law of attraction for material acquisition, good health, and maybe some altruism. The more mature perspective is to see that the real purpose of the law attraction, like all of God's laws, is to dispel our material consciousness and revive our original spiritual nature. This means using our thoughts and desires to become free of material thoughts and desires. That may sound unattractive to the entrepreneur who wants a $20 million house or the musician looking for her latest CD to hit the top of the charts. But becoming free of material desire doesn't mean giving up desire; it means desiring things for our and others' eternal benefit. In the spiritual dimension, where all desires are for the Lord's service and pleasure, desires are fulfilled instantaneously. The desire for things separate from the Lord's service pollutes our consciousness and causes us to suffer and remain hostage to the material energy. As aspiring devotees of the Lord, we can use the law of attraction to serve Kṛṣṇa in this world by desiring to transform both our consciousness and that of others. Śrīla Prabhupāda exemplified how Kṛṣṇa's law of attraction works in the material realm for spiritual attainment. Although he landed in New York City with no money or help, one acquaintance in New York recalled, "He seemed to know that he would have temples filled up with devotees. He would look out and say, 'I am not a poor man. I am rich. There are temples and books. They are existing, they are there, but the time is separating us from them'" When walking in the city, he would look at the big buildings and imagine that some day they could be used in Kṛṣṇa consciousness. Prabhupāda was a pure devotee completely free of karma; he was under the direct protection of the Lord. Because his desires were one with Kṛṣṇa's desires, within a short time of starting his ISKCON society he had many temples filled with devotees and many books being distributed all over the world. *Why Doesn't Kṛṣṇa Fulfill All Desires?* Every desire is a kind of prayer, because Kṛṣṇa is in our heart, listening. Out of love for us He has expanded Himself into the hearts of all living beings. He fulfills our desires throughout our stay in the material world. But Kṛṣṇa doesn't give us whatever we want, because His goal is to guide us back to our eternal home*. Śrīmad-Bhagavatam* tells us that whether we are full of desires or have no desires, we should approach Kṛṣṇa. And, for aspiring devotees at least, if our desires will help us to advance spiritually, then Kṛṣṇa will gladly fulfill them. But He won't fulfill our desires if the result will hinder our spiritual progress. Rather, He'll help us give up harmful desires by giving us a taste of spiritual truth. Aspiring transcendentalists receive direct help from the Lord, and whatever happens is for their highest good, as illustrated in the following story. Sanatana Gosvami, a prominent disciple of Caitanya Mahāprabhu, lived under a tree as a renunciant. Once, a poor *brahmana* heard that Sanatana possessed a stone that could turn anything it touched into gold. The *brahmana* eagerly went to ask Sanatana for the stone. Without the least hesitancy Sanatana told the *brahmana* he could have the stone; it was in a rubbish heap nearby. The elated *brahmana* found the stone but, being intelligent, began to consider the situation. Why would Sanatana discard something so valuable unless he had something better? When he asked Sanatana about it, Sanatana said that he would give him the most valuable thing but first the *brahmana* would have to throw the magical stone into the river. To discard the stone was a test for the *brahmana*, but after some deliberation he complied with Sanatana's condition, and Sanatana gave him the Hare Kṛṣṇa mantra. The effects of chanting this mantra are unlimited; one achieves so much more than a necklace or BMW. Serious chanting of Hare Kṛṣṇa brings freedom from all material suffering—no more birth, death, disease, or old age. And it gives realization of our eternal spiritual identity, full of unlimited joy and knowledge. People who understand their real spiritual nature and relationship with the Lord become completely satisfied. Their only desire is service to the Lord. Desires fulfilled in this material plane of existence are temporary—here today and gone tomorrow. Material acquisitions generally fuel our desire for more things rather than bringing a sense of happiness and fulfillment. The *brahmana* made an intelligent decision and received the complete secret. *The Best Secret of All* In the Ninth Chapter of the *Bhagavad-gītā,* Lord Kṛṣṇa reveals to Arjuna—and ultimately to anyone fortunate enough to read His words—the most secret of all secrets. The essence of this chapter is in the final verse, where the Lord gives Arjuna four confidential instructions: always think of Him, become His devotee, worship Him, and bow down before Him. These four practices attract Kṛṣṇa. He has designed all of nature's laws to help us souls find our way back to our eternal home. When we use the law of attraction for material purposes, it keeps us in the material realm of repeated birth and death. When we use the law to be absorbed in thoughts of Kṛṣṇa, then surely we will go to Him. The great devotee Queen Kunti applies the law of attraction in an ideal way when she offers this prayer to Kṛṣṇa: "O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else." (*Śrīmad-Bhagavatam* 1.8.42) *Arcana Siddhi Devī Dāsī was initiated by Prabhupāda in 1976. She lives with her husband and son in Sandy Ridge, North Carolina, where she works as a family therapist.* ## Śrīla Prabhupāda Speaks 0ut *A Philosophy of Frustration* *This exchange between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and an existentialist-socialist priest took place in Los Angeles during December of 1973.* Priest: Now, finally, we're beginning to grasp the real, inner meaning of Christianity and of religion generally: God sharing in the sufferings of man; man learning to live with the inevitability of his pain. Śrīla Prabhupāda: That is rascaldom—why should God have to share the sufferings of man? Priest: That way man can more readily accept suffering as an inseparable part of reality. Śrīla Prabhupāda: Very good priest. People are trying to become happy, and your theory is that they should accept suffering. The very proposition is rascaldom. As spirit souls, part and parcel of the Supreme Spirit, we are naturally trying to minimize suffering and reach His spiritual abode, where suffering is nil. Everyone is trying to be perfectly happy. That is our struggle; that is the meaning of human civilization. We are not submitting to suffering. We don't want suffering. So if you actually believe in God, if you are actually a theist, then why are you talking like a rascal and saying that we must suffer—that even God must suffer? Priest: Well, I'm what you might call an "atheist-theist." Śrīla Prabhupāda: Atheist-theist? What is this? Priest: My thinking is that God is essentially our own invention... an idea. Śrīla Prabhupāda: You think God is an idea? Priest: Yes, though quite a necessary one. The idea of a supreme being or a supreme authority is something we have imposed upon ourselves, apparently because we find it consoling, comforting. Most people are ignorant. And so they need God, like Marx said, as their opiate—their assurance of a happy ending, their cure-all and cover-up for hopelessness and frustration. Śrīla Prabhupāda: You say God is just an idea. I say God is not just an idea—God is a fact. Can you prove otherwise? Priest: Well, as I see it there's no absolute necessity for a supreme being. Śrīla Prabhupāda: But even your Lenin accepted the necessity of a supreme authority. The only thing was, he wanted to become that supreme authority. Lenin wanted to become God. Priest: Yes, and he was. For a time he was. Śrīla Prabhupāda: No, he could not become God. He was under the laws of God—he died. He died. He could not save himself from death. Therefore, he was not the supreme authority. Lenin was forced to die, so that means there must be some other supreme authority. Priest: Well, everything is ultimately meaningless, anyway. So ultimately death is meaningless. Śrīla Prabhupāda: Why do you say "meaningless"? If death is meaningless, then why are you so afraid of it? If right now I were coming to kill you, you would be afraid. Why? Priest: Well, that it's meaningless doesn't mean I can't place some value on it at any given point. Śrīla Prabhupāda: But still, why do you say "meaningless"? Earlier you said you are fighting for "the revolution" and "social change." Why are you fighting so hard to spread your meaning if ultimately everything has no meaning? Priest: Take numbers. They can be useful, but they have no meaning except what we put into them. Actually they're meaningless. Śrīla Prabhupāda: If everything is actually meaningless, then what you are doing is meaningless. Priest: Yes, because ultimately everything is meaningless. Śrīla Prabhupāda: Then you are less than a rascal. If I called you a rascal I would be giving you some honor. You are working for meaningless things. Priest: I'm saying everyone can introduce their own meaning, whatever they want. Śrīla Prabhupāda: Then why are you trying to recruit so many followers? Why not let people do whatever they want? Priest: Well, doing whatever you want may include proliferating your own meaning. Śrīla Prabhupāda: No, no, no. You've got your own meaning—be satisfied with your own meaning. Don't bother me. Priest: Part of my meaning may be to bother you. Śrīla Prabhupāda: Then my meaning may be to beat you over the head with my shoes! Priest: But take Lenin. No one ever beat him. He simply was not beaten. Śrīla Prabhupāda: No, no. Lenin was also beaten—by death. He was beaten, but he would not admit it. He was such a rascal that even though he was being beaten at every moment—even though he was becoming old and diseased, even though he was dying—still he felt, "I am not being beaten." That means he was Rascal Number One. A sane man admits, "Yes, I am being beaten." And a rascal will not admit it. Priest: Well, we have to look at things existentially. As long as something exists, we can place value on it, but when it ceases to exist there is no remorse, nothing to lament. Śrīla Prabhupāda: If there is nothing to lament, why are you struggling so hard to live a long life and exist as long as possible? Why not simply let yourself die? Priest: It's like... if you have some money in your hand, then as long as you have it you can utilize it, but if you lose it, don't worry. Nothing to worry about. That's how I feel about death. Śrīla Prabhupāda: You may talk big words like that, but in practice you worry. You cry. Priest: Well, I may just fall short of my philosophy. But the philosophy is ideal. Śrīla Prabhupāda: These are no arguments. No sane man will accept this philosophy. It is not philosophy—it is simply frustration. But frustration is not life. Frustration is frustration. Priest: Perhaps frustration is the only reality. That's what Albert Camus felt. He made it one of the main themes in his writings. Frustration, no meaning. And one night he was driving along in his car and reportedly just drove over a cliff. He may have been thinking that if life has no meaning, why not just drive my car over a cliff. Finished himself off. Śrīla Prabhupāda: Madman. He had to be mad, because he did not know who he is—an eternal soul, part and parcel of God. He went mad because he didn't know what is to be known. Priest: Well, millions and millions of people accept his books as practically gospel. Śrīla Prabhupāda: What is the subject matter? Priest: The subject of his books is that life is ultimately absurd. There is no real meaning to it. We place our own meanings on it. Śrīla Prabhupāda: Then why was he trying to make sense out of the absurdity? If everything is absurd, why write books? Priest: Yes, that's what Camus seems to have realized, that if everything's absurd, there is no use speaking or writing or even living. Śrīla Prabhupāda: The thing is, you are saying that life is absurd, and I am saying that life is not absurd. Who will settle this? Who will settle it—whether you are right or I am right? Priest: I don't think it can ever be settled. Śrīla Prabhupāda: It will be settled at death. That's all. A rascal may think foolishly that life is absurd—but death will not be absurd. *Mrtyuh sarva-haras caham*. Lord Kṛṣṇa says, "Everyone must finally accept Me—as death." Both of us will have to accept death. You don't want to die, and I don't want to die; but both of us have to accept that supreme authority. That is God. Priest: But speaking of Camus, he didn't care. He died willingly. He wanted to die. Śrīla Prabhupāda: He did not want to die, but he may have let himself die in that way just to keep his prestige, that's all. Priest: I think he wanted to die. Śrīla Prabhupāda: If you also want to die, then let me kill you now and you'll be happy. ## How I Came To Kṛṣṇa Consciousness *Solace From The Pain of Loss* *The loss of a loved one brought pain, philosophical inquiry, and soon Śrīla Prabhupāda's shelter.* ### By Radhika Krpa Devī Dāsī The dark, foggy night of December 22, 1998, transformed my life. That night, death became real to me as it barged into my life and snatched away my dearest, most beloved friend: my father. Born in affluence, I had tread the path of life without ever stopping to ponder its meaning. I strove only to get material products, and happiness meant possessing worldly things. Basking in the love of my near and dear ones boosted my feeling of security. My world was a caring husband, two beautiful, affectionate children, and doting parents. What more could I ask from the Lord? Foolishly enough, I was enjoying this sunshine, thinking it to be eternal and forgetting that life is like a twig that can sway with the slightest breeze. Surrounded by loved ones, we forget that we have higher goals to accomplish. Pain caused by the death of a near one is the best of tutors. Although I was like other materialists in many ways, the spiritual principles of my childhood helped me learn from pain. As a child, I visited temples and gurudwaras (shrines of the Sikh community) and followed some rituals. I read the *Guru Granth Sahib* (the scripture of the Sikhs) regularly in the morning and evening, although without much comprehension. My father was admitted to the hospital for angioplasty. The doctors said the procedure was safe, but it ended in tragedy. When the doctors said that he was in critical condition, I prayed to God to save him. Although it might seem that those prayers were to no avail, I credit my status as a devotee of Kṛṣṇa today to that moment of my life. I'm sure that my prayers must have helped him in some way in his last moments, but they revolutionized my life. The Lord started guiding me toward Him. My purification began when I decided at the hospital—right after the doctors announced they were losing my father—to become a vegetarian. I still don't understand what inspired me to take that vow, but today I thank the Lord for showing me the way. *My Quest Begins* The pain of separation made me morose and flooded me with questions. Searching for answers, I writhed in pain. Still, I wondered why I had never asked the questions before. They seemed so basic, but it took thirty-eight years for them to invade my consciousness: Who are we? Why are we here? Where will we go after death? And especially, Who is God? The next six months took me to various religious places in search of answers to these questions. I went to far-off places to pray to Hanumanji, to Lord Siva, to Durga, not for any material gain but for the answer to my main question: Who is God? Besides visiting temples and gurudwaras to offer prayers, I started reading the scriptures with great intensity. *Visit to Śrī Vṛndāvana Dhama* Śrīla Prabhupāda has rightly said that Kṛṣṇa sees our sincere endeavor to know Him. Kṛṣṇa answered my prayers and pulled me to His holy abode. On May 15, 1999, Kṛṣṇa brought my family and me to Śrī Śrī Kṛṣṇa-Balarāma Mandir in Vṛndāvana. Although I had resided in Delhi since birth, I had never visited Vṛndāvana. But now, in reply to my prayers, the Lord arranged for me to reach my destination of solace. The answers to my questions were awaiting me. After taking *darsana* of the beautiful Deities, we were guided by a devotee to Śrīla Prabhupāda's quarters. Śrīla Prabhupāda is the *siksa* (instructing) *guru* for anyone who enters the temple premises with feelings of inquisitiveness and surrender. He is ready to help you, especially when you feel in dire need of help and are ready to accept it from him. The devotee who showed us around in Prabhupāda's quarters narrated Prabhupāda's purpose behind establishing the International Society for Krishna Consciousness. By Kṛṣṇa's planning and mercy I got the answers to my questions. It seemed the answers were flowing to me automatically. The sanctity of the place and the blessings of Prabhupāda convinced my husband and me enough to start to follow his teachings then and there. We had the opportunity to chant one round of *japa* around the Śrīla Prabhupāda Samadhi (memorial tomb), adding to the mercy already showered on us. Kṛṣṇa is so merciful that He let my husband support me fully; He gave us both the intelligence to come to Him. Lord Kṛṣṇa made my path to Him obstacle free. Our guide requested us to stay for the evening *arati* to enjoy an "out-of-this-world experience." Śrī Śrī Rādhā-Syamasundara wanted to bless me fully, leaving no room for doubt. Waiting for the evening *arati* meant spending a hot afternoon in May with our children outside the temple (the temple is closed in the afternoon), sometimes on the stairs of the Prabhupāda Samadhi and sometimes on the floor of the guesthouse. When the temple reopened at 4:15 P.M., we joined the devotees doing *kirtana*. The time flew, and at 7:00 P.M. the grand Gaura *arati* echoed in the air with joyful *kirtana* and dance. The atmosphere was electrified; the melodious sounds of *mrdangas* and *karatalas* filled the temple hall. Everyone was involved, no one left out—all feet dancing, hands clapping. Everyone seemed overjoyed at the sight of the Lord. It was amazing, indeed out of this mundane world—a spiritual experience beyond words. Both of us were now determined not to let the experience escape us. We departed with hearts filled with newfound joy. I could sensed in the deepest core of my heart that I had been fortunate enough to be blessed by the most beautiful Deities: Śrī Śrī Rādhā-Syamasundara. I had left my heart with Them. *Meeting My Spiritual Father* Shortly thereafter we visited the small ISKCON center in Punjabi Bagh, near our house. It had been there for eighteen years but had never appealed to us. Our destiny was to first receive the mercy of Śrīla Prabhupāda in the holy city of Vṛndāvana. Without **guru*-krpa,* the mercy of the *guru*, one can't reach one's real destination. Soon we were chanting sixteen rounds on our beads and following the rules and regulations Prabhupāda had prescribed. We could feel the mercy flowing in our lives. Then we met our would-be spiritual father, our *guru*-maharaja, His Holiness Gopala Kṛṣṇa Goswami. The love and compassion he showered made me forget the agony I was going through. I could now understand the real purpose of life. My mind could now comprehend the religious scriptures that I had previously read but never fathomed. His Holiness Gopala Kṛṣṇa Goswami accepted us as his disciples in 2001. Today I feel myself steering ahead on the safe road of Kṛṣṇa consciousness. My self-transformation has been enormous. As Śrīla Prabhupāda has rightly said, when in touch with the Supreme Lord we become aware of our abilities and can use them in the service of the Lord. I now give lectures on Kṛṣṇa consciousness. Recently, I gave ten lectures in Pakistan, one at a program attended by eleven hundred people. I also spent three weeks in Sydney, Australia, where I spoke twenty times at various places. Last year, I was on television in India every day for four months, speaking on the *Gita* for fifteen minutes. I am also a working woman, a fashion designer by profession. I design and produce Indian dresses, and I've begun designing outfits for ISKCON Deities. Last year I also published a book of my poems glorifying the Lord, Śrīla Prabhupāda, and my spiritual master. My husband is a businessman. He has an Ayurvedic medicine factory and deals in real estate. He also designs wooden altars. We are both deeply grateful for the blessings we've received, especially the opportunity to serve the Lord. It all began with our contact with Śrīla Prabhupāda through his temples and his Society. We encourage everyone to clutch his hand and toddle with us back to Godhead. ## Kṛṣṇa’s Incarnations *Lord Nrsimha Protector of Devotees* *When in danger, devotees of Lord Kṛṣṇa naturally turn to His fiercest form for protection.* ### By Aja Govinda Dāsa ONE OF THE most awe-inspiring of Lord Kṛṣṇa's forms is Śrī Nrsimhadeva, His half-man, half-lion incarnation. Lord Nrsimha descended to protect His devotee Śrī Prahlada Mahārāja from the atheistic king Hiranyakasipu, Prahlada's father. *The Boy Saint Prahlada* Śrī Prahlada Mahārāja was a devotee of Lord Kṛṣṇa from birth, having acquired knowledge of devotional service in the womb. Once, during the absence of Hiranyakasipu, his enemies the demigods, servants of the Supreme Lord responsible for universal management, kidnapped his wife to kill her embryo. They feared that the embryo might later develop into another terrible enemy. Śrīla Narada Muni rescued the mother and child after convincing the demigods that the boy to be born was an exalted devotee of Lord Kṛṣṇa. While still in the womb during his mother's stay at Narada Muni's ashram, Prahlada overheard Narada's transcendental discussions on the glories of the Lord and became fearless, fully surrendered to the infallible shelter of Lord Kṛṣṇa. Later, though only a child of five years, he had firm faith in the Lord's protection and invoked this same pure devotion to the Lord in the hearts of his schoolmates at the atheistic school of Sukracarya, the *guru* of the *daityas*, or atheistic descendents of Diti. Enraged at his son's undeviating devotion to his worst enemy—Lord Visnu, the four-handed form of Lord Kṛṣṇa—Hiranyakasipu sentenced Prahlada to death. Hiranyakasipu's henchmen tried everything to kill Prahlada. He was starved, poisoned, cursed by spells, beaten by fiends, stomped by elephants, encaged among virulent pythons, hurled from mountain peaks, and attacked with stones, fires, and blizzards. Despite all Hiranyakasipu's attempts, Prahlada remained untouched, and the evil king's anger grew. *Hiranyakasipu's Plans to Become God* Hiranyakasipu's enmity toward Lord Visnu had begun when the Lord in His form as a giant boar had slain Hiranyakasipu's twin brother, Hiranyaksa, who had upset the earth's equilibrium by greedily mining for gold. Upon the death of his brother, Hiranyakasipu had charged Lord Visnu with partiality toward the demigods: "The Supreme Personality of Godhead has given up His natural tendency of equality toward the demons and demigods. Although He is the Supreme Person, now, influenced by *maya* [illusion], He has assumed the form of a boar to please His devotees, the demigods, just as a restless child leans toward someone." Factually the Lord is never partial to anyone: *samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah* (*Bhagavad-gītā* 9.29). He simply reciprocates with every living entity in accordance with the living entities' desires. Lord Śrī Kṛṣṇa instructs in the *Bhagavad-gītā* (4.11): > ye yatha mam prapadyante > tams tathaiva bhajamy aham > mama vartmanuvartante > manusyam partha sarvasah "As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha." Thus the Lord appears as death for the atheist and as the loving savior for His devotee. And He Himself is beyond any material affinity. To take revenge for his brother's death, the mighty *daitya* Hiranyakasipu vowed to satisfy his brother's soul with Visnu's blood. In his quest for immortality and the power to defeat Visnu, he performed humanly impossible penances through which he acquired boons from Lord Brahma, the creator of the universe. Hiranyakasipu thought he could become God by his own austerity and penance. He foolishly concluded that since Lord Visnu was favoring the demigods, He must also be an ordinary conditioned living entity (influenced by partiality and hatred) who became God by austerities. This mentality is characteristic of Mayavadi philosophers, who maintain that every soul is God deluded by *maya* and that once the illusion is dispelled, the soul once again realizes its identity with God. This theory, however, is unacceptable when we consider the Supreme Personality of Godhead Lord Kṛṣṇa's supremacy, as He states in the *Bhagavad-gītā* (9.10): > mayadhyaksena prakrtih > suyate sa-caracaram > hetunanena kaunteya > jagad viparivartate "This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again." The material energy, *maya,* is one of the many potencies of the Supreme Lord. Since maya is completely submissive to the Lord, there is no possibility of the Supreme Absolute Lord being overpowered by its influence. The living entities, however, being minute parts of the Lord, can be deluded. The Mayavada theory that after liberation the soul merges with God is refuted in the *Bhagavad-gītā* (15.7, 2.12), where Kṛṣṇa declares all *jiva* souls to be His parts eternally, remaining always distinct individuals. The Mayavadis also assert that the highest conception of God is of the transcendental, impersonal, and all-pervading *nirguna-brahma* (Absolute Truth devoid of quality, attribute, or form), which assumes a material conditioned body like ours whenever it descends to this world. Thus for the Mayavadis, Lord Visnu or Lord Kṛṣṇa are *saguna-brahma,* Brahman with attributes and form, which to them means material illusory entanglement, for they just cannot imagine transcendence with qualities and form. Frustrated with the suffering caused by the material body, the impersonalist philosophers conceive of transcendence and liberation as free from qualities and attributes. The Lord, however, clearly defies this notion: > avyaktam vyaktim apannam > manyante mam abuddhayah > param bhavam ajananto > mamavyayam anuttamam "Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme." (*Bhagavad-gītā* 7.24) Thus from the *Bhagavad-gītā* we learn that Lord Kṛṣṇa never worked to achieve Godhood. He is eternally the Supreme Absolute Truth, and the individual souls are eternally His parts. *Nrsimhadeva Kills Hiranyakasipu* Just as the Mayavadis maintain the false theory that by enough penance a soul can become God, Hiranyakasipu considered that he could achieve immortal dominance over all and vanquish Lord Visnu with his own prowess. But Prahlada challenged his power. The arrogant Hiranyakasipu cursed him and inquired, "Where do you obtain the power to defy my supremacy?" "The source of my strength is Lord Visnu," replied the fearless Prahlada. "He is the source of everyone's strength, including yours," To hear that his strength was the grace of Visnu, his worst enemy, was the greatest insult for Hiranyakasipu, who challenged Prahlada, "O most unfortunate Prahlada, you have always described an all-pervading supreme controller beyond me. If He is everywhere, then why is He not present before me in this pillar? If he does not appear from this pillar, then today your head will be severed with my sword." With these words, Hiranyakasipu struck his fist at the pillar, from which emanated a sound that seemed to crack the covering of the universe. To prove true the statement of His devotee Prahlada, the Supreme Lord appeared from the pillar in a form never seen before, a form neither man nor lion, the form of Śrī Nrsimhadeva. Though Hiranyakasipu looked like a moth entering a fire when he attacked Lord Nrsimha, he ridiculously thought he would be able to defeat the Lord just as he had conquered all his other enemies. Long before, when his brother had been slain, this same Hiranyakasipu had angrily rushed to the Lord's residence with a trident. The Lord had then disappeared and entered Hiranyakasipu's nostril. Unable to find Him, Hiranyakasipu had considered that God was dead. Now Hiranyakasipu confronted the Lord, who played with him as a cat plays with a mouse. When the sun began to set, Lord Nrsimha lifted Hiranyakasipu onto His lap and dug His nails into Hiranyakasipu's torso. The *daitya* cried out, "Alas, my chest, which is being ripped open by Nrsimhadeva at this moment, is the same chest that broke the tusks of Airavata, Indra's elephant. It is the same chest that stayed free of scars despite being struck by Lord Siva's ax." (*Nrsimha Purana* 44.30) Nrsimhadeva ripped open the stonelike chest of Hiranyakasipu with His diamondlike nails. The Lord wore the intestines of the king as His victory garland, and to convince the demigods of Hiranyakasipu's death, the Lord tore out the *daitya's* heart. As another aspect of His divine play, the Lord was suddenly surprised to see that Hiranyakasipu's body had disappeared. When He shook His hands, however, the torn pieces of Hiranyakasipu's body fell out of His nails onto the ground. (*Nrsimha Purana* 44.32-35) From this we understand that Hiranyakasipu was an insignificant insect compared to the transcendental lion Lord Nrsimha. As Jayadeva Gosvami confirms: > tava kara-kamala-vare nakham adbhuta-srngam > dalita-hiranyakasipu-tanu-bhrngam > kesava dhrta-narahari-rupa jaya jagadisa hare "O Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of half man, half lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasplike demon Hiranyakasipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands." Lord Nrsimha destroyed Hiranyakasipu without violating the boons granted by Lord Brahma, who had blessed Hiranyakasipu to not be killed: • inside or outside any residence (the Lord killed him in the doorway) • during the day or night (the Lord killed him at twilight) • on the ground or in the sky (the Lord killed him on His own lap) • by any human being or animal (Lord Nrsimha is half man, half lion) • by any demigod, demon, or great snake (the Lord is beyond any of these categories) • by any weapon or any entity, living or nonliving (Lord Nrsimha pierced the *daitya* with his nails, which are not considered weapons and are neither living nor dead) Finally, Hiranyakasipu was not to be killed by any living being created by Brahma or not created by Brahma. Hiranyakasipu was cautious to ensure that he would also not be killed by Lord Brahma, Lord Siva, and Lord Visnu, the three presiding Deities of the universe (the only three living entities within the universe not created by Brahma). Lord Nrsimha is a *līlā-avatara,* or pastime incarnation of Lord Kṛṣṇa, and is not of the category of Brahma, Siva, or Visnu, who are the three *guna-avataras,* or Deities in charge of the three modes of material nature. Hiranyakasipu, the universal tyrant, wished to reverse the system of piety. He wanted the impious to be rewarded and the pious to be punished. Thus upon the death of Hiranyakasipu, all the demigods and inhabitants of various planets offered their prayers to Lord Nrsimha, expressing their gratitude for the Lord's slaying the *daitya,* who had usurped all their riches, wives, and shares of sacrificial offerings. Only Prahlada Mahārāja, however, could pacify with loving prayers the transcendental wrath of Lord Nrsimha, who is prepared to even appear as half-man, half-lion for the sake of His pure devotees. Lord Nrsimha was overjoyed upon beholding the firm faith of Prahlada, and He repeatedly requested him to ask for a boon. But the utmost compassionate Prahlada, who was more concerned for the welfare of others, only requested the Lord to liberate his demoniac father. The Supreme Lord guaranteed the liberation of twenty-one generations of Prahlada's dynasty. *Aja Govinda Dāsa, 19, a disciple of His Holiness Hanumatpresaka Swami, has won a Clarendon scholarship to pursue a Ph.D. in artificial intelligence at Oxford. At age 17, he was named a top ten scholar at Boise State University and one of the top four electrical engineers in the USA by Eta Kappa Nu Honor Society.* *Nrsimha’s Divine Appearance Day* A chapter in the *Padma Purana, Uttara Khanda,* describes the glories of Śrī Nrsimha Caturdasi, the divine appearance day of Lord Nrsimha. There Lord Siva narrates the following history to his wife, Parvati: After Lord Nrsimha had slain Hiranyakasipu, Prahlada offered prayers of heartfelt devotion and then inquired from the Lord, “How was I able to achieve this rarest position of pure devotional service unto You?” Lord Nrsimha replied, “Prahlada, in your past life you were an unworthy son of a *brahmana*. Disregarding the Vedic scriptures, you were addicted to sinful activities. Simply by observing a complete fast from any food or water on My auspicious appearance day, Śrī Nrsimha Caturdasi, you attained pure devotional service unto Me. To anyone who observes this fast, I grant eternal bliss, enjoyment, and liberation.” Lord Nrsimha is an eternal form of the Lord who appears in different universes at different times to enact His divine pastimes. His Nrsimha Caturdasi, the fourteenth lunar day of the waxing moon of the Madhusudana month, is thus an eternally divine day on which His devotees abstain from any food or water till dusk to honor the transcendental appearance of the Lord. *Why Prahlada Became Hiranyakasipu's Son* ONCE, THE POWERFUL Hiranyakasipu ascended the peak of Mount Kailasa, the residence of Lord Siva, and began performing severe austerities. Lord Brahma, administrator of the entire universe, began to think how to stop the *daitya,* knowing well that Hiranyakasipu would terrify the universe with the power gained from his austerities. Sage Narada assured his worried father, Brahma, that he would distract Hiranyakasipu from his ascetic trance. Narada and his friend Parvata Muni assumed the form of birds and flew to the place where Hiranyakasipu was rapt in meditation. There they recited the mantra *om namo narayanaya* three times. On hearing the name of his enemy Narayana, or Visnu, Hiranyakasipu shot an arrow to kill the birds, but the sages flew away. Distracted from his penance, Hiranyakasipu retired to his palace, where he enjoyed the night with his queen Kayadhu. Kayadhu asked her husband why he had abandoned his resolution to perform austerity for ten thousand years. He informed her of the birds who had disturbed him with the loud chanting of the names of Narayana. As the mighty *daitya* was intimately enjoying the company of his wife, his semen discharged into her just when he told her of the mantra *om namo narayanaya*. Thus the holy names of the Lord were recited at the time of Śrī Prahlada Mahārāja's conception.—From *Nrsimha Purana* 41.7-34 *How Prahlada Knew That Lord Nrsimha Would Protect Him* AS ONE OF THE LAST efforts to kill Prahlada, Hiranyakasipu ordered his soldiers to tie Prahlada with *nagapasa* (snake cords) in the dead of night, throw him into the sea, and hurl gigantic boulders to crush him at the sea bottom. When Prahlada was tossed into the ocean, the waves carried him onto the shore, where Lord Visnu's personal carrier, the mighty eagle Garuda, descended and freed Prahlada from the life-sucking snakes. Then Varuna, lord of the sea, awoke Prahlada with offerings of respect. Upon regaining consciousness, Prahlada prayed to Varuna, "O Lord of the ocean, you are fortunate to always behold Lord Visnu, who lies on a serpent bed upon your waters. Please instruct me how I may behold Him before my very eyes." Varuna replied, "Dear Prahlada, O best of yogis, simply pray to Him in deepest meditation, and the Lord, who is the benefactor of His devotees, will certainly appear before you." Then Varuna vanished into the water. Considering himself ineligible to access the Supreme Lord Visnu, Prahlada sobbed as his heart sank in sorrow, and he fell unconscious. Then Lord Visnu appeared there and lifted Prahlada onto His lap. Awakened by the loving hands of the Lord, Prahlada was filled with fear, surprise, and pleasure upon beholding the Lord, and he fainted in ecstasy. The Lord embraced Prahlada, and when Prahlada regained consciousness, he prostrated himself before the Lord but was unable to offer any prayers. The Lord lifted him up and said, "O son, give up your fear of My majesty, for no one is more beloved to Me than you. Please ask from Me whatever is dearest to you." Prahlada replied, "My Lord, I wish only to sip the nectar of Your divine form, which is rarely seen even by the greatest demigods." When the Lord again requested Prahlada to ask a boon, the great saint asked only for exclusive, undeviating devotion to Him. After blessing Prahlada to acquire anything he desired and enjoy all pleasures, the Lord said, "Do not grieve upon My disappearance, for I will never be separated from your heart. Very soon you will behold me again when, to kill Hiranyakasipu, I appear in the form of Nrsimha, loving to the saints and deadly to the atheists." —From *Nrsimha Purana* 43.28-85 ## Happiness with Little *...Is It Possible?* *An urbanite escapes to a village and loses his heart to the simple devotional culture.* ### By Vraja Vihari Dāsa SIMPLE LIVING, high thinking, goes the traditional Indian saying. For a true Mumbai'ite; raised on modern slogans like "Just do it" and "I get what I want," this saying might seem old-fashioned and impractical. But a recent journey to a remote village in the interior of India was an eye-opener for me and compelled me to question my beliefs. Remuna is a small village fifteen kilometers east of the town of Balasore in Orissa. I was accompanying a group of 170 boys on a pilgrimage to the holy town of Jagannātha Purī. Remuna is also a sacred place because of its Kṛṣṇa Deity and its connection to Śrīla Madhavendra Puri, an *acarya* in our disciplic succession. As the sun was completing its westward journey, we were about to end an hour-long *harinama* (chanting), procession through the village. For most of us Mumbai'ites, seeing the simple, well-maintained mud houses lining neat, clean roads was shocking. The fragrance of incense and cow dung permeated the atmosphere. We could have never experienced this driving through traffic in Mumbai or being stuffed in a train compartment with five hundred other passengers. As we passed by each house, all its members came out excitedly and happily greeted us, exuding warmth and affection. Almost all of them clapped, danced, nodded their heads in appreciation, and chanted the holy names of Kṛṣṇa. While cows and little calves moved about merrily in open spaces, elders offered us respectful *namaskars*. Women blew conch shells to invoke auspiciousness, and little children joyfully joined us in the procession, thus declaring our presence in the village to be a festive event for the whole community. Some of us just couldn't help comparing this response with the cold stares usually thrown at us while on a *harinama* in the cities. High-rise buildings and apartments display signs warning "Beware of dogs" or "Trespassers will be prosecuted," and uniformed security men with their buzzer alarms and other high-tech gadgets become alert, ensuring we don't intrude on anyone's privacy. Mr. Mohanty, a schoolteacher, knew that a group of devotees would be passing through, and he was honored to have so many devotees near his school. He joyfully greeted each of us with a garland and arranged a refreshing lemon drink as we continued our *harinama*. He also paid obeisances and expressed profuse gratitude for our having blessed his village. A short break over, we carried on and soon reached our dinner destination, a modest thatched house plastered with cow dung. The clean, natural ambience of a beautiful 300-year-old temple (part of the house) made us feel welcome. Our host, Kamal Lochan Das, supports a big joint family with the meager earnings from his traditional farming. Since it was dark now, the head of the family stood with a lantern to help us settle down for *prasādam* and later personally served all of us. For generations this simple family, without recognition, has been serving devotees and pilgrims. For the entire *prasādam* feast they cooked, they refused to take even a small donation to reimburse the costs. All of them happily joined us in *kirtanas* and talks about Kṛṣṇa, and many other villagers congregated. Later as we left the house and thanked the family, elderly Mr. Das, the head of the family, shed tears and made a heartfelt appeal to us to visit his house again. *Remnants of Vedic Culture* Such hospitality is the hallmark of Vedic culture, and many historians have revealed the glory of ancient India, when this way of life was commonplace. Megasthenes, Fa Hein, Heun Tsang, and many other travelers wrote detailed accounts of a flourishing God-centered life in India. Families opened their homes to one and all, and temples celebrated festivals daily and fed thousands sumptuously. Śrī *Caitanya-caritāmṛta* describes in detail one such festival, honoring the installation of the Deity Śrī Gopala in Vṛndāvana six hundred years ago. Even though it occurred during the fearful Mughal reign, residents of all the nearby villages and provinces came together, and under the spiritual leadership of Śrīla Madhavendra Puri, they rejoiced, giving pleasure to Kṛṣṇa. Traditionally, grand festivals and opulence prevailed, even though individual families possessed little. Since the focus of activities then was to serve and love God, Kṛṣṇa, people were happy. They spent their evenings with devotees in local temples, where *kirtanas,* talks, and devotional dramas entertained them, keeping them spiritually surcharged. Today, despite the best timesaving devices, people are getting busier and regret having no free time to relax. Modern entertainment consists simply of bombardment by images on screens, desensitizing us and reducing us to a life of programmed robots. *Life Centered on Love* The formula for happiness then was simple: live a Kṛṣṇa conscious way of life. We can each adopt the same today. As the media goads us on a mad spree to possess more, Kamal Lochan Das and Mohanty are shining examples of a dying tradition that is most effective to guaranteeing a happy life. In fast-paced modern life, rarely does someone throw open his doors to serve and feed a large number of strangers. In a couple of hours we were gone, and we might never meet this family again. For the Das family, however, we were not strangers; we were friends who became an integral part of their life, filled with love and service. As we reluctantly trudged along the swampy fields to catch our buses to the railway station, we knew we were leaving Remuna with a heavy heart. Though humbled and inspired by this trip, we also felt at home hearing loud film music blasting through the neighborhood and seeing a group of teenagers dancing wildly to the passionate Bollywood numbers. We were sorry that the next generation is catching up with us city folks and embarking on a tragic life of "simply living and hardly thinking." *Vraja Vihari Dāsa, MBA, serves full-time at ISKCON Mumbai and teaches Kṛṣṇa consciousness to students at various colleges.* ## Exchanges of Love *In the interactions between the Lord and His devotees, both relish the highest happiness.* ### By Mohini Rādhā Devī Dāsī *BHAGAVAD-GlTA* and other scriptures praise Arjuna for his close relationship with Kṛṣṇa. Arjuna is known for his mood of friendship (*sakha-bhava*). Since relationships are by definition reciprocal, not only is Arjuna known as Kṛṣṇa's friend, but Kṛṣṇa is known as Arjuna's friend. Kṛṣṇa drove Arjuna's chariot and is therefore called Partha-sarathi, the "charioteer of Partha (Arjuna)." This name shows Kṛṣṇa's special relationship with His devotee Arjuna. Discussions of devotional service often emphasize the activities devotees perform to please Kṛṣṇa, but the transcendental relationship between the Lord and His devotees is dynamic, with the loving exchanges originating from both sides. Although Kṛṣṇa is sympathetic to everyone, He is especially favorable toward His devotees. This is called *bhakta-vatsala,* the Lord's affection for His devotees. In *Bhagavad-gītā* (9.29) Kṛṣṇa tells Arjuna, "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." It seems contradictory to say that the Lord can be "equal to all" and, at the same time, pays special attention to His devotees. In his purport to this verse, Śrīla Prabhupāda explains that the Lord takes care of all living entities, or *jivas*, who are all part of Him. He provides all resources necessary to sustain life; indeed, not a blade of grass moves without His sanction. As the Supreme controller who maintains all *jivas*, Kṛṣṇa is equal to all. On the other hand, Kṛṣṇa distinguishes among His parts according to how they relate to Him. He rewards the living entities according to their degree of surrender: "All of them—as they surrender unto Me—I reward accordingly." (Bg. 4.11) It is natural, therefore, that Kṛṣṇa takes special interest in His devotees, who are completely surrendered to Him and are constantly serving Him with love and devotion. The Lord is a person, and the living entities are also individual persons, although they are minute and the Supreme Lord is unlimited. The analogy of a fire surrounded by many tiny sparks illustrates this concept: The sparks are tiny compared to the original fire, but the composition is the same. Like the relationship between the individual sparks and the fire, an eternal reciprocal relationship exists between the living entities and the Lord. For the devotee, who is favorably disposed toward the Lord in a relationship of loving service, this relationship is very special and the essence of his or her life. Kṛṣṇa consciousness means that Kṛṣṇa is the single focus for the devotee's actions, words, and desires. When this perfection is achieved, true reciprocity between Kṛṣṇa and the devotees takes place. Kṛṣṇa is dear to His devotees, and the devotees are dear to Him. Although He is completely independent and self-satisfied, He accepts service from His devotees, and thus remains at the center of their lives. The reciprocation between Kṛṣṇa and His devotees, enjoyable for both, is unique. Elsewhere in the *Gita* (6.30), Kṛṣṇa confirms this reciprocity: "For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me." In his explanation of the transcendental reciprocation between the Lord and His devotees, Śrīla Prabhupāda gives the example of a diamond ring: the diamond looks more beautiful next to the gold, and the gold looks more beautiful next to the diamond. (Bg. 9.29, Purport) In this way, the devotees glorify the Lord, and the Lord does not hesitate to glorify His devotees. He appears in this world just to please His devotees and punish demons who challenge His authority and trouble the devotees. (Bg. 4.8) When the pure devotee renders service without asking anything in return, Kṛṣṇa is obliged and "becomes a kind of debtor to the devotees." (*Śrīmad-Bhagavatam* 3.8.27, Purport) This fact is often explained in connection with Rādhārāṇī and the *gopis*, who are glorified by Caitanya Mahāprabhu as the topmost devotees. No one can control Kṛṣṇa, the Supreme Personality of Godhead, but Rādhārāṇī controls Him with her devotion. Likewise, He willingly allowed His mother, Yasoda, to bind and scold Him. He showed His universal form to Arjuna and His four-armed form to Bhismadeva upon hearing their prayers. Kṛṣṇa is the source of pleasure for His devotees, and He enjoys fulfilling their desires because their desires are purely Kṛṣṇa conscious. Kṛṣṇa's desire to serve His devotees is prominent in His form as Lord Jagannatha, who presides at the great temple in Puri, Orissa, with His brother Baladeva and sister Subhadra. Histories of the temple have recorded Lord Jagannatha's pastimes over hundreds of years. Once, Jagannatha and Baladeva disguised Themselves as soldiers and fought alongside Purushottama Mahārāja, the king of Puri, in a battle against the king of Kanchi. The king of Kanchi had insulted Purushottama Mahārāja for being a street-sweeper. (The king of Puri traditionally sweeps in front of Jagannatha's chariot at the annual Rathayatra festival.) The humble king did not take the insult personally but as an offense against his beloved Jagannatha, and therefore he went into battle, emerging victorious under the command of the two Lords. *The Poet Salabega* Jagannatha is Kṛṣṇa, and His transcendental pastimes are unlimited and beyond comprehension. He showed special mercy to His poet-devotee Salabega, whose example illustrates the Lord's eagerness to reciprocate with His devotees. Born in the beginning of the seventeenth century, Salabega was the son of the widow of a Hindu *brahmana* and Lalbeg, a merciless commander of the Moghul Empire. Although his ruthless father intensely hated the Hindus, Salabega's mother was a fervent devotee of Lord Jagannatha, and she taught her son about the Lord. Once, as a child or young man, Salabega became very ill, and the attending physicians thought he would die. Salabega miraculously recovered when he heard some devotees singing *bhajanas* (devotional songs) about Kṛṣṇa and Jagannatha and he began chanting Jagannatha's names. This was a pivotal moment in his devotional life. He remembered his mother's description of Visnu's rescue of Gajendra, the king of the elephants, when chased by a crocodile. Like Dhruva Mahārāja and Śrī Prahlada, Salabega had intense childlike faith in the mercy of the Lord. As he grew older, Salabega learned to sing and compose devotional songs for the pleasure of Jagannatha, whom he sometimes called Kalia, "the dark darling." He eventually lived in Vṛndāvana, but he became anxious to see Lord Jagannatha in Puri. Because of his Muslim birth, Salabega was denied entrance to the Puri temple, and he returned to Vṛndāvana in disappointment. Lord Jagannatha is known as Patita Pavana, "the savior of the fallen," and so He comes out from the temple every year during the Rathayatra festival to bestow his merciful glance upon all creatures. Salabega planned to visit Puri during the Rathayatra festival. On the way to Puri, however, he fell ill. Lamenting at the thought that he would miss the opportunity to see Jagannatha, he prayed that Jagannatha would wait for him, a sentiment prevalent in one of his songs: *satasa pacasha kosha cali na parai/ moha jivajaen nandi-ghose thiva rahi*. "It is very difficult to walk the 750 *koshas* [the distance between Vṛndāvana and Jagannātha Purī] to see You. Please remain on Nandighosa until then." Just then, a miracle occurred. Lord Jagannatha's cart, called Nandighosa, stopped, and no one could budge it. Jagannatha waited for the arrival of His dear devotee Salabega, who had the opportunity to sing directly to his dark darling and look at Him to his heart's content. Those who had criticized Salabega for his low birth were humbled as they saw the greatness of Salabega's devotion. Salabega often returned to compose songs for Jagannatha at the spot where the Lord had stopped. Today, his *samadhi* (tomb) stands nearby on Grand Road. Salabega's devotion apparently brought the Lord of the universe under his control. In tribute to this pastime, even to this day Lord Jagannatha's cart stops at Salabega's *samadhi* on Grand Road during the Rathayatra procession. Salabega's example teaches us that birth does not matter, that pure devotion transcends social status, such as being a *brahmana*. After all, we are not these bodies but spirit souls. To show the world that anyone can become Kṛṣṇa's pure devotee, Prabhupāda wanted his followers, most of whom were not *brahmana*s by birth, to be brahminical in devotion and behavior. Even the most neophyte devotees of the Lord can taste the sweetness of the Lord's reciprocity. It is said that when we take one step toward Kṛṣṇa, He takes a hundred steps toward us. When we remember that Vamanadeva, Kṛṣṇa's incarnation as a dwarf *brahmana,* crossed the entire universe with two steps, Kṛṣṇa's hundred steps toward us are particularly significant. Even though no one is truly eligible to serve the Supreme Lord, He is so merciful that He accepts the devotee's humble attempts. (See *Śrīmad-Bhagavatam* 6.16.25, Purport.) The Lord is more eager to reclaim His conditioned parts than they are to return to Him, and He helps His devotees return home, back to Godhead: "Those who worship Me with devotion, meditating on My transcendental form—to them I carry what they lack and preserve what they have." (Bg. 9.22) Even if a devotee does not become completely purified in this lifetime, he or she will be able to continue on the path of devotional service in the next life. Spiritual gains, unlike material gains, are never lost. The easiest way for us to feel Kṛṣṇa's reciprocation is through hearing and chanting His names: *sravanam kirtanam*. When Kṛṣṇa descended as Śrī Caitanya Mahāprabhu, He made pure love of God, *prema,* available to everyone through the chanting of the holy names. In degraded Kali-yuga, the current age of quarrel and hypocrisy, this is the best method to achieve perfect Kṛṣṇa consciousness. It is the *yuga-dharma,* the prescribed activity for the age. Kṛṣṇa's names are endowed with all His potency, which means He is present in His names. When we chant attentively, He will come to dance on our tongues. What greater reciprocation do we need than this? *Mohini Rādhā Devī Dāsī graduated from Columbia University with a degree in English literature in 2004. She is a disciple of His Holiness Gopala Kṛṣṇa Goswami and lives with her husband, Narada Rsi Dāsa, in New York City.* ## The Sound Beyond Silence *Moving Up the Y-Axis* *Silence may be golden, but there's a sound that's worth even more.* ### By Caitanya Carana Dāsa MOST PEOPLE SPEAK because they find speech more tolerable than silence" reads a cheeky T-shirt slogan. A generalization, no doubt, but doesn't it contain a grain of truth? For many stressed and distressed people, even when their mouth is silent their mind is screaming and speech offers an easy distraction from the turmoil within. That's why the *Bhagavad-gītā* (17.16) declares *mauna* (silence) to be an austerity, not of the mouth, but of the mind. *Mauna* is not the dumb person's inability to speak or the inarticulate person's reluctance to speak or the talkative person's decision not to speak; it is the calmness of the mind that enables us to hear the guiding voice of God within. Of course speech and silence both have their utility. In daily life, speech is a powerful and essential means for communication. Throughout history, social reformers (and deformers) galvanized followers by their power of speech. On the other hand, seekers introspected in silence for enlightenment. Can we then conclude that speech is a vehicle for social transformation and silence for individual transformation? The concluding aphorism of the *Vedanta-sutra, anavrttih sabdat,* resolves this dialectic by introducing an intriguing higher dimension: sound beyond silence. *A Mathematical Model of Life* Let's visualize our quest for happiness as movement on the y-axis of a mathematical model of life. We are all eternal spiritual beings who, due to spiritual amnesia, are misidentifying ourselves with our temporary material bodies. Material activity, beginning with material speech, increases forgetfulness of our natural spiritual joy and incriminates us in unending anxiety and misery. Thus it falls on the negative y-axis. The material inactivity associated with traditional yoga begins with material silence. It checks our preoccupation with the temporal and offers relief, but it alone does not revive our spiritual memory. Śrīla Prabhupāda compares yogic inactivity and the liberation associated with it to convalescence—not sick, but not healthy either. So it falls at the origin (the zero point) on the y-axis. But spiritual activity, beginning with spiritual sound, cures our amnesia by linking our consciousness with the all-attractive reservoir of all pleasure, God, and enlightens and enlivens us with divine wisdom and bliss. Hence it falls on the positive y-axis. A mathematics novice might mistakenly think that the positive and negative axes are identical. Similarly a spiritual neophyte might mistakenly think that spiritual and material sounds are identical. But we can understand the difference through intelligence, and experience it through practice. Just as a child unaware of paper currency sees no difference between waste paper and a $100 bill, a spiritually immature person unaware of spiritual values sees no difference between ordinary material sound and extraordinary spiritual sound. Material sound agitates our mind; spiritual sound pacifies it. Material sound aggravates and perpetuates our amnesia; spiritual sound alleviates and eradicates it. Material sound entangles us; spiritual sound liberates us. Since all sound is voiced through the same mouth, what makes a sound spiritual? Its connection with the source and sustenance of all spirituality: the supreme spiritual being, God, who resides on the positive infinity of the y-axis. Spiritual sound—the revealed word of God—is exalted in all the great wisdom traditions of the world. In the Judeo-Christian tradition, St. John (1.1) states, "In the beginning was the Word, and the Word was with God, and the Word was God." In the Vedic tradition, hymns, verses, songs, mantras, *bhajanas*, and *kirtanas* beckon adventurous spiritualists to higher realms of enlightenment and fulfillment. *The Sound of the Holy Name* The greater the sound's connection with God, the greater its spiritual potency. The sound most intimately connected with us is our own name. The same applies to God. Therefore the most powerful spiritual sound is the holy name of God. Indeed the holy name of God is identical to God, as asserted by the *Padma Purana: abhinnatvan nama-naminoh.* Hence chanting the holy name purifies us by bringing us in immediate and direct contact with God. Mantra meditation—meditation on the mantra composed of the holy names of God—gradually tunes our consciousness to the spiritual level where we can receive the guidance of the Supersoul in the heart, who is identical to the holy name. Thus chanting achieves in one swift step what takes *mauna* two slow, arduous steps: first silence the clamor of the mind, and then perceive the voice of the Supersoul within. The Kali *Santarana Upanisad,* a scripture containing practices tailored to our current age, unequivocally states, "In this age there is no means for purification other than the chanting of the *maha-manta:* Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare." Not only does the holy name purify most efficaciously, but also through group meditation on the sound of the holy name, or *sankirtana,* devotees can simultaneously relish divine bliss and also share it with others. Śrīla Prabhupāda writes, "The topics of Lord Kṛṣṇa are so auspicious that they purify the speaker, the hearer, and the inquirer." (*Śrīmad-Bhagavatam* 2.1.1, Purport) Thus spiritual sound synthesizes the virtues of material sound and silence, for it offers us a unique vehicle for simultaneous individual and social transformation. Hence Vedic insights call for a revised rendition of a traditional saying: "Speech is silver, silence is golden—but spiritual speech is diamond." *Caitanya Carana Dāsa is a disciple of His Holiness Rādhānatha Swami. He holds a degree in electronics and telecommunication engineering and serves full-time at ISKCON Pune. To view his other writings and subscribe to his e-zine,* The Spiritual Scientist, *visit his website: thespiritualscientist.com.* ## Our Unknown Friend *He guides without coercing, hides without abandoning, watches without interfering, and loves without controlling.* ### By Gopinatha Candra Dāsa AS A BOY, one of my main passions was riding bicycles. My parents bought me my first bicycle in a town fifteen kilometers away from where I lived, and despite their loving concern and expressed wishes, I was adamant that I would ride it home. It was fun riding alone on the shining asphalt roads, being overtaken by a speeding automobile every few minutes. But the journey soon seemed longer than expected. And when the highway sloped upward, the ride seemed unending. My feet resisted any more cycling motion. They preferred to walk instead, and I complied. Deep within, I wished that my father was by my side. At that moment a stranger who had been cycling behind me all along, but whom I hadn't noticed, came forward and offered to help. I was happy to learn that my father had arranged for him to follow me from a distance. My father had foreseen my precarious situation. *The Lord in the Heart* Years later I came in touch with the teachings *of Bhagavad-gītā*. The *Gita* says that the Lord in His form of Paramatma is situated in our hearts witnessing our activities. Skeptics often ask, "Why are we not conscious of His presence and His watchful eye? Why are we not aware of His pleasure and displeasure with everything we do?" The Lord makes Himself invisible to our consciousness so that we can exercise our free will. Without free will, there cannot be love. I defied my father's will, and out of love for me he made his watchful eye invisible in the first phase of my journey. Similarly, if again and again we defy the direction and will of the Lord within our hearts, He remains invisible to oblige our free will. Those engaged in irreligious activities do not want the Lord to watch them, so He hides Himself. I wanted my father to leave me alone during the journey, and he did so, but because he loved me he never abandoned me. Similarly, Paramatma is personal and intimate, and He never gives up on us. Even if we blaspheme Him or His devotees and do the most nefarious things to displease Him, He is always there in our hearts to give us shelter. There is no one closer than Him—on any level. Regardless of how much we abandon Him, He always remains the closest person to us. Innumerable living entities are envious of Him. Still, out of love, He never leaves even a single one for a single moment. In my foolishness I didn't know what was good for me, and so I went against my father's will. We tend to go against Kṛṣṇa's will, even though to love and serve Kṛṣṇa—to willingly, spontaneously surrender to His will—is our constitutional nature, the essence of our existence. In that position we experience unlimited happiness. When we forget our constitutional position we come under the grip of the laws of karma. Kṛṣṇa has designed those laws so that we ultimately have to make the right choice of turning to Him, and then He gives us the highest ecstasy. He knows what is best for us. When I looked for shelter I was pleasantly surprised to see that my father was waiting for me. Even if we are sent to hell, even if we are in a species of bacteria, our loving father, the Supreme Lord, is always there, waiting for us to turn to Him. He makes His presence visible to the degree that we accept His shelter. As we progress spiritually we get more and more experience of His watchful eye. My father arranged for a man to help me out. Similarly the Supreme Lord makes so many arrangements to deliver us. He speaks through *guru*, *sadhu*, and sastra. All we have to do is cooperate with Him. *Gopinatha Candra Dāsa graduated from the India Institute of Technology (IIT) in Mumbai with a degree in civil engineering. Currently he serves full-time at ISKCON Mumbai and teaches Kṛṣṇa consciousness to students in various colleges.* ## From the Editor *Carnivore Nation* IN THE LAST ISSUE, I discussed human exceptionalism, the idea that human beings hold a unique status in the natural world. Now I'll move on to a related point. In the West, human exceptionalism is especially championed by adherents to the Judeo-Christian tradition. Most theists in the United States identify themselves as Christians, and exceptionalism has a firm hold here, at the expense of millions of slaughtered animals. One can only imagine how much better—and closer to the "peaceable kingdom" of the Bible—this country would be if Christians stopped killing animals. Unfortunately, "Christian nation" has become synonymous with "carnivore nation." Most Hare Kṛṣṇa devotees find the rule against meat-eating extremely easy to follow. Even many people who leave Kṛṣṇa consciousness stay vegetarians. Our children, too, usually abstain from meat even when they stray from our other practices. For almost every devotee, giving up meat is not at all difficult. Which is why it's so hard for us to understand why Christians can't seem to do it. One reason is that they don't see anything wrong with eating meat. Devotees respond to that position with incredulity. How can anyone think it's okay to needlessly kill animals, often in unmentionably cruel ways? On the meat-eater's behalf, the bloody execution goes on unseen in "packing houses." The scene is so ghastly that slaughterhouse workers have the highest turnover rate of any occupation. The "we need the protein" argument is also invalid. Human beings don't need meat to survive. No one in the Hare Kṛṣṇa movement is malnourished. I've been a vegetarian for more than thirty years, and I'm doing just fine. Meat-eating is usually inherited. People born and bred in carnivorous families tend to stay meat-eaters. They don't think about it; they just like meat. And depending on which meat-eating culture they're born into, they like particular kinds of meat. The Oriental custom of eating dogs appalls most Western meat-eaters. A popular anecdote tells of a Western woman picking out a cute puppy in an Oriental bazaar, thinking it will be her pet, only to have it returned to her skinned, gutted, wrapped, and ready to cook. When a famous American football player recently pleaded guilty to involvement in illegal dog-fighting, his mistreatment of dogs outraged millions of American meat-eaters, who somehow ignored the fact that at least the dogs had a fighting chance, unlike animals in the slaughterhouse. It's important to understand that nonviolence toward animals in no way detracts from taking care of human beings, the focus of the Christian ideal. In fact, the meat industry harms human beings, and not just morally and spiritually. Christians want to feed the world's hungry, but land dedicated to raising animals for slaughter could be used much more efficiently for food crops. And overgrazing by slaughterhouse-bound animals is destroying millions of valuable acres. Vegetarianism is clearly a good way to serve humanity. A quick Internet search reveals many arguments in favor of vegetarianism, from a variety of perspectives. As devotees of Kṛṣṇa, our main motivation is simple: We eat only food offered to Kṛṣṇa, and He likes vegetarian food. The long list of benefits from a vegetarian diet is just one of many examples of the good things that come, even in this world, from devotion to Kṛṣṇa. Why shouldn't devotion to Jesus Christ bring similar benefits?—*Nagaraja Dāsa* ## Vedic Thoughts Seekers of the Absolute Truth are never allured by unnecessary engagements in sense gratification because the serious students seeking the Absolute Truth are always overwhelmed with the work of researching the Truth. In every sphere of life, therefore, the ultimate end must be seeking after the Absolute Truth, and that sort of engagement will make one happy because he will be less engaged in varieties of sense gratification. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhagavatam* 1.2.10, Purport If we desire to follow an auspicious course in life, then disregarding the theories of even countless people, we should hear only instructions from a transcendental source. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura *Upadesavali* 10 Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunti, as an offering to Me. Lord Śrī Kṛṣṇa *Bhagavad-gītā* 9.27 Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him. Prajapati Daksa *Śrīmad-Bhagavatam* 6.4.31 By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Narayana [Kṛṣṇa] is the Supreme Absolute Truth, and thus He alone should be worshiped. Padma Purana, Skanda Purana, Linga Purana The general situation is that the *ativahika* demigods carry souls enlightened with transcendental knowledge to the spiritual world. However, those devotees who are especially distressed in separation from the Lord are carried there by the Supreme Lord Himself, for the Lord becomes impatient and cannot tolerate any delay in bringing them back to Him. Śrīla Baladeva Vidyabhusana Commentary on *Vedanta-sutra* (Invocation, *Sutra* 16) O my Lord, as powerful as fire, O omnipotent one, now I offer You all obeisances, falling on the ground at Your feet. O my Lord, please lead me on the right path to reach You, and since You know all that I have done in the past, please free me from the reactions to my past sins so that there will be no hindrance to my progress. *Śrī Īśopaniṣad,* Mantra 18 2008 Cutting the Roots of Crime