# Back to Godhead Magazine #42 *2008 (03)* Back to Godhead Magazine #42-03, 2008 PDF-View ## Welcome IN HIS LECTURE in this issue, Śrīla Prabhupāda tells the people of Sanand, India, to "Grow Food, Not Tobacco." His message: Live simply and use your time for spiritual pursuits. Prabhupāda often spoke of his desire for his disciples to set up self-sufficient farm communities. Some are striving to do that in remote British Columbia, Canada. In "Paving the Way on Unpaved Roads," Yoginatha Dāsa tells of the successes and challenges of living a Kṛṣṇa conscious life off the grid. Prabhupāda pushed for farm communities mainly to aid our spiritual progress, but as one who saw everything as Kṛṣṇa's property, he also recognized the environmental benefits of living close to the land. In "Global Ecology and Human Psychology," Murari Gupta Dāsa explains the environmental benefits of Kṛṣṇa consciousness by drawing the connection between our inner life and its effect on the outside world. Our primary goal is not a healthy planet but a healthy consciousness linked to Kṛṣṇa in full self-surrender. As shown by Narasimha Swami Dāsa in "The Process of Surrender," that's the essential message of *Bhagavad-gītā,* which Prabhupāda brought to the West in the form of his *Bhagavad-gītā As It Is*. Satyaraja Dāsa tells the remarkable story of the publishing of that landmark edition of Kṛṣṇa's timeless teachings. 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 *Found God in the Gita* My husband started reading the *Bhagavad-gītā* over two years ago. He was searching for God. He said he couldn't find the whole truth in the Christian religion. I was on the same search with him, and we just couldn't really find God wherever we looked. We even joined one church in hopes that somehow that door was a "way in." After that hope died out, we faded from the religious path and almost came to a conclusion that God was whatever it was and one day after we died we would find out what it was—if it was. My husband then remembered that when he was seventeen, he had come across a *Bhagavad-gītā*. He said he tried to read it, but he was not capable of grasping it at that time. He said he knew he could recognize the name of the author (His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda) when he saw it. So he found the *Gita* at the BBT (Bhaktivedanta Book Trust) site and bought it. He also bought the CD to listen to it while reading it. He then began praying and chanting, and I noticed he was beginning to change in a wonderful way. I decided to join him and see what he was learning. Lo and behold, we found GOD! The absolute truth was in the words of the Lord Śrī Kṛṣṇa. We get up at five in the morning each day for prayer and chanting. We couldn't live without surrendering our day before it begins to the Lord Śrī Kṛṣṇa. Kṛṣṇa is doing wonderful things in our lives. We are vegetarians, we have love for all of God's creations, we love Kṛṣṇa with all our heart, mind, and soul. We read or listen to the *Gita* each day, but most importantly, we are involved in the service of the Lord. We give when and where He leads us to give. Another thing we do is we buy the pamphlet *Kṛṣṇa: The Reservoir of Pleasure* in bundles of fifty and leave them wherever we go. We hand them out, and we mail them to churches. One Christian pastor wrote back and said we were going to burn in the lake of fire for eternity. My heart was saddened for him because he just does not know the truth. Anyway, we love Kṛṣṇa, and we love serving Him. In the love that is Kṛṣṇa, we are Vanessa and Marlon Via the Internet *Kṛṣṇa in the Workplace* Hare Kṛṣṇa! Thank you very much for the letters you published about giving Kṛṣṇa consciousness in the workplace [In Your Own Words," Jan/Feb]. I found inspiration and new possibilities to talk about Kṛṣṇa at my workplace. Judith Baarda Holland *High Degree of Devotion* I was very much attracted and deeply touched in heart by reading the devotional article "Exemplary Service in a Humble Home" [Jan/ Feb], about Satish and his family in Bombay. My special thanks to Murari Gupta Dāsa for drawing every one of us to learn more about this high degree of devotion. And thanks to BTG for publishing such a nice issue. Vijay Patel Toronto, Ontario *Feeling Kṛṣṇa's Absence* I am a devotee of Śrī Kṛṣṇa, but I have days when I feel away from Him. I can't feel Him with me. I know He is always with me, but that whole day I am affected. I get very upset. I do chant His name. Please help me. Kṛṣṇa Dasi Via the Internet *Our reply:* It is not bad to feel that Kṛṣṇa is away from you. Great devotees in ecstasy sometimes lament in that way: "O my Lord, O most merciful master! O master of Mathura! When shall I see you again? Because of not seeing you, my agitated heart has become unsteady. What shall I do now?" Here's a prayer that may make you feel better: "I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally." That is an exalted prayer, but we can benefit from it in a simple way. By uttering that prayer we inform Kṛṣṇa that no matter how He treats us, we are still interested in serving Him. By connecting with Kṛṣṇa through offering this very loving prayer, the feeling that Kṛṣṇa is not there will go away. Also, by doing any form of devotional service, we come in touch with Kṛṣṇa, and thus the feeling that Kṛṣṇa is not there will disappear. Chanting the holy name, associating with Kṛṣṇa's devotees, reading *Śrīmad-Bhagavatam,* worshiping the Deity with faith, and living in a holy place are five powerful ways to connect with Kṛṣṇa and transcend the feeling that He is not present. *What About the Women?* I detected the scent of gender bias in BTG's recounting of the early struggles in Russia [March/April]. Many women traveled by train alone and unprotected to all corners of Russia to spread Kṛṣṇa consciousness. They too bravely confronted the KGB and endured severe hardship. One such woman is Yajna Dasi, who made endless sacrifices and remains a dedicated and faithful servant to this day. (In her photo, on page 24, the caption refers to her as "this devotee.") As an historical fact, when I joined in Moscow in 1979, Yajna's apartment served as central headquarters for the covert Hare Kṛṣṇa movement. All correspondence with the outside world originated there, traveling devotees were housed there, and plans for spreading the movement were hatched there. As a result Yajna was forever harassed and threatened and physically bullied by the KGB. I have a distinct memory of her defiantly slamming the door on the nose of an intruding KGB officer to allow time for devotees to cover up their operations. In the spring of 1989, on the day of the first ever public *harinama* [chanting] in Moscow, we devotees were all quite nervous, fearful of what might happen. I remember Yajna's bold and reassuring words when she announced to the assembled Vaisnavas, "I know exactly what's going to happen. We're going to go out there and save those fallen souls." We all erupted with a "*Ki Jaya!*" and the rest is history. Udarakirti Dasi Saranagati, British Columbia *The reply to the letter from Kṛṣṇa Dasi was written by Kṛṣṇa-krpa Dāsa.* *Please write to us at:* BTG, P.O. Box 430, Alachua, FL 32616, USA. E-mail: [email protected]. Founder’s Lecture: Grow Food, Not Tobacco *Sanand, India—December 21, 1975* *Rather than waste land and energy to grow unnecessary things like tobacco, we should live simply and worship God with our work and the chanting of His holy names.* ### By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Founder-*Ācārya* of the International Society for Krishna Consciousness > annad bhavanti bhutani > parjanyad anna-sambhavah > yajnad bhavati parjanyo > yajnah karma-samudbhavah "All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of *yajna* [sacrifice], and *yajna* is born of prescribed duties."—*Bhagavad-gītā* 3.14 WHEN I WAS coming to your village, I saw that there are so many agricultural fields producing so much tobacco. Tobacco production can give you some money, but you will be short of food grains. Bhagavan, the Supreme Personality of Godhead, says that if you want to make the people in general happy and prosperous, then you must produce *anna,* food grains. Bhagavan has not said anywhere that you should produce tobacco, jute, and similar other things that are not required at all. The whole purpose of life is to perform *yajna*. In the *Visnu Purana* (3.8.9) there is a verse: > varnasramacara-vata > purusena parah puman > visnur aradhyate pantha > nanyat tat-tosa-karanam "The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of *varna* and *asrama*. There is no other way to satisfy the Supreme Personality of Godhead." In the *Śrīmad-Bhagavatam* (11.5.32) it is said, > yajnaih sankirtana-prayair > yajanti hi su-medhasah "[In the Age of Kali] intelligent persons will worship the Lord with the *yajna* of chanting the holy names of the Lord." *Yajna* means to satisfy the *yajna*-purusa: Lord Narayana, or Bhagavan. In the *Śrīmad-Bhagavatam* (7.5.31) Prahlada Mahārāja says, > na te viduh svartha-gatim hi visnum > durasaya ye bahir-artha-maninah > andha yathandhair upaniyamanas > te 'pisa-tantryam uru-damni baddhah "Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or *guru* a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Visnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries." People do not know that the aim of life is to approach Lord Visnu. In the *Puranas,* Lord Siva instructs Parvati, *aradha-nanam sarvesam visnor aradhanam param:* "Of all types of worship, the worship of Visnu is topmost." So human life is specially meant for worshiping Visnu. Unfortunately, the blind leaders are not teaching people how to execute *visnu-aradhana,* worship of Visnu. This Kṛṣṇa consciousness movement was started just to educate people how to worship Lord Visnu. That is our mission all over the world. Kṛṣṇa says in *Bhagavad-gītā* (3.9), > yajnarthat karmano 'nyatra > loko 'yam karma-bandhanah > tad-artham karma kaunteya > mukta-sangah samacara "Work done as a sacrifice for Visnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage." *Karma-Free Work* *Yajna* means Visnu. One should act simply to satisfy Visnu. Any work one is habituated to do should be aimed at satisfying Visnu. Otherwise we shall be implicated in the *karma*. *Karma* means we act in some way under the direction of material energy, or illusionary energy, and we become implicated. It is stated in the *Bhagavad-gītā* (13.22), *karanam guna-sango 'sya sad-asad-yoni-janmasu:* According to our work and our association with the modes of nature, we get different types of body. If we give up *visnu-aradhana,* if we give up the aim of achieving the favor of Visnu, then we become implicated in the resultant action of our different activities. Kṛṣṇa therefore teaches, > yat karosi yad asnasi > yaj juhosi dadasi yat > yat tapasyasi kaunteya > tat kurusva mad-arpanam "Whatever you do, that doesn't matter, but the result should be given to Me." [Bg 9.27] At the present moment in this age, all over the world people have forgotten Visnu, or God. They are whimsically doing things that will implicate them birth after birth, *sad-asad-yoni-janmasu*. After death you will receive either a high-class birth or a low-class birth—*sat* or a*sat*. But this is not the solution of life. Everyone has a different type of occupation, as stated in the *Bhagavad-gītā: brahma-karma, ksatriya-karma, vaisya-karma,* or **sudra*-karma*. Generally, one works as a *brahmana,* a *ksatriya,* a *vaisya,* or a *sudra*. Lord Kṛṣṇa says, > yatah pravrttir bhutanam > yena sarvam idam tatam > sva-karmana tam abhyarcya > siddhim vindati manavah "By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work." [Bg 18.46] In the worship of Kṛṣṇa there is no restriction that only the *brahmanas* can offer prayers to Kṛṣṇa and worship Him; everyone can. Kṛṣṇa says, > mam hi partha vyapasritya > ye 'pi syuh papa-yonayah > striyo vaisyas tatha sudras > te 'pi yanti param gatim "O son of Prtha, those who take shelter in Me, though they be of lower birth—women, *vaisyas* [merchants], and *sudras* [workers]—can attain the supreme destination." Even those lower than the *sudras* can also take advantage of worshiping Kṛṣṇa. So our work should be performed for executing *yajna*. *The Yajna for This Age* Formerly *yajna* was performed very gorgeously. So many mounds of grains and so much ghee was put into the fire. But in this age, Kali-yuga, there is insufficient ghee and grains to offer in the *yajna* fire. Therefore in this Kali-yuga, *yajna* is performed by chanting the holy name of the Lord. So my only submission is that you produce enough food grains. Don't waste your time by producing tobacco. In the scriptures, tobacco is forbidden: > abhyarthitas tada tasmai > sthanani kalaye dadau > dyutam panam striyah suna > yatradharmas catur-vidhah "Mahārāja Pariksit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution, and animal slaughter were performed." [*Śrīmad-Bhagavatam* 1.17.38]. *Pan* means smoking also. These four things—gambling, intoxication, illicit sex, and animal slaughter—are considered sinful activities. And in the *Bhagavad-gītā* (7.28) it is said, > yesam tv anta-gatam papam > jananam punya-karmanam > te dvandva-moha-nirmukta > bhajante mam drdha-vratah Unless one is free from sinful activities, he cannot be fully engaged in worshiping the Supreme Lord, Kṛṣṇa. So anyone who wants the real benefit of human life must give up these four principles of sinful life. Kṛṣṇa therefore says to everyone, > sarva-dharman parityajya > mam ekam saranam vraja > aham tvam sarva-papebhyo > moksayisyami ma sucah "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." [Bg 18.66] It is not possible that we can give up sinful activities by our own endeavor, because in this age, Kali-yuga, everyone is addicted to some sinful activities. But if we surrender to Kṛṣṇa as He is instructing—fully, without any reservation—He will help us to become free from the sinful reactions. ## The Process of Surrender *Lord Kṛṣṇa's main message in the Bhagavad-gītā is clear: He wants us to fully surrender to Him.* ### By Narasimha Swami Dāsa (Dr. S.G.N. Swamy, Ph.D.) THE MOST VITAL part of the *Bhagavad-gītā* deals with the advice Lord Śrī Kṛṣṇa gives to Arjuna on the *surrender*ing process. One of the dictionary meanings of *surrender* is "to give (something) up voluntarily to another." Lord Kṛṣṇa's simple words of advice on *surrender*ing are easy to understand. So why do most people, including those of us practicing Kṛṣṇa consciousness, not fully *surrender* to the Lord? We are practicing spiritual life in the material world, a prison created by the Lord to reform us and to help us *surrender* to Him. Kṛṣṇa is very keen to get us back home, back to Godhead. But are we so keen? In Chapter 7, Text 14, Kṛṣṇa says, > daivi hy esa guna-mayi > mama maya duratyaya > mam eva ye prapadyante > mayam etam taranti te "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who surrender unto Me can easily cross beyond it." Kṛṣṇa has elaborated on the three modes of material nature—goodness, passion, and ignorance—in Chapter 14. When we are in contact with the material energy and become victims of these three modes, we are called "conditioned." These modes bind us. Most people do not even know this. Hence they cannot understand what surrender really means. Kṛṣṇa calls such persons grossly foolish. Why do even the most educated scholars and leaders not surrender to Kṛṣṇa? Because they are bewildered by atheism in many forms. They are not *sukrtinah,* the pious souls Kṛṣṇa refers to in Chapter 7, Text 16: > catur-vidha bhajante mam > janah sukrtino 'rjuna > arto jijnasur artharthi > jnani ca bharatarsabha "O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute." Atheists do not seek refuge in God. But Kṛṣṇa classifies four types of persons who take refuge for some benefits in return for their devotion to Him. He recognizes all these people as pious and deserving candidates for surrendering to Him. They are God conscious but are more interested in meeting their personal material goals than in readily surrendering to Kṛṣṇa. In *Bhakti-rasamrta-sindhu* (1.1.11) Śrīla Rupa Gosvami distinguishes devotees who seek Kṛṣṇa without expecting any benefits in return, terming them pure devotees: > anyabhilasita-sunyam > jnana-karmady-anavrtam > anukulyena krsnanu- > silanam bhaktir uttama "One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Śrīla Prabhupāda compares mixed and pure devotees: "When these four kinds of persons [mentioned above] come to the Supreme Lord for devotional service and are completely purified by the association of pure devotees, they also become pure devotees." Even when people come to Kṛṣṇa with ulterior motives, they can become pure devotees if they continue to pursue Kṛṣṇa consciousness and cultivate the association of devotees. When I visited the Śrīnivasa Temple in Malibu, near Los Angeles, an Indian businessman had come to the temple with plenty of fruits and flowers. Handing these to the priest before the *arati,* he told him, "Please pray that my new business venture becomes successful." The priest, a pious Śrī Vaisnava devotee, replied, "How can we ask for that? What to give or not to give is dependent entirely on Kṛṣṇa. So we must leave it to Him instead of asking." Pure devotional service means to understand the Absolute Truth and become free from all material desires. Kṛṣṇa says in Chapter 7, Text 19, > bahunam janmanam ante > jnanavan mam prapadyate > vasudevah sarvam iti > sa mahatma su-durlabhah "After many births and deaths, he who is in actual knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." *A Message for Everyone* Though seemingly addressed to Arjuna*, Bhagavad-gītā* is a message to all to surrender to Kṛṣṇa. Kṛṣṇa gives full importance to the minute independence we have inherited from Him as His parts. He opens up all possible paths one can take to come to Him directly or indirectly. At the same time, He ultimately gives His opinion on the best method to reach Him: the surrendering process. Kṛṣṇa explains the surrendering process in Chapter 15, Text 5: > nirmana-moha jita-sanga-dosa > adhyatma-nitya vinivrtta-kamah > dvandvair vimuktah sukha-duhkha-samjnair > gacchanty amudhah padam avyayam tat "Those who are free from false prestige, illusion, and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom." Kṛṣṇa lays down the conditions under which one can surrender to Him and go back home, back to Godhead. Pride, lust, unfavorable association, material conditioning, and the dualities of happiness and suffering are all impediments to the surrendering process. The practitioner of devotional service must practice with care in order to gradually abandon the unfavorable characteristics listed by Kṛṣṇa. The surrendering process starts with self-appraisal. That is the beginning of renunciation both internally and externally. Preparing the devotee Arjuna for total surrender, Kṛṣṇa elaborates on the surrendering process in Chapter 18, Text 65: > man-mana bhava mad-bhakto > mad-yaji mam namaskuru > mam evaisyasi satyam te > pratijane priyo 'si me "Always think of Me, become My devotee, worship Me, and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My dear friend." Here Kṛṣṇa summarizes the process of surrender required of us to become His pure devotee. He gives the method to make Him the center of one's life. In Chapter 18, Text 66, Lord Kṛṣṇa asks Arjuna to completely surrender to Him: > sarva-dharman parityajya > mam ekam saranam vraja > aham tvam sarva-papebhyo > moksayisyami ma sucah "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." This advice is Kṛṣṇa's summary conclusion on *Bhagavad-gītā* after He has explained *karma-yoga, jnana-yoga, dhyana-yoga,* and various processes of meditation, sense and mind control, and so on. This is the key text to show the Lord's protection of devotees and the process of surrender*. Mam ekam:* the emphasis is surrender *only* to Him. *Examples from Scripture* From the scriptures, especially *Śrīmad-Bhagavatam* and *Mahabharata,* we are aware of the histories of pure devotees who have shown us the way of total surrender to Lord Kṛṣṇa. When Duhsasana tried to disrobe Draupadi, she held on to her sari with her own strength. She wanted to save herself from disgrace in the assembly. Only when her full endeavor could not help her anymore did she lift both hands and surrender to Kṛṣṇa, begging Him to save her. That was her expression of total surrender. The scriptures also give the surrendering histories of devotees such as Bali Mahārāja, Ambarisa Mahārāja, and Gajendra. They are all our role models for the surrendering process. *Surrender Made Easier* The renunciation expected for full surrender appears difficult, especially in this age. Foreseeing this situation, Kṛṣṇa appeared in the fifteenth century in devotee form as Śrī Caitanya Mahāprabhu to simplify the process of surrender. He focused on chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. Caitanya Mahāprabhu taught His associates and devotees the process of surrender to Kṛṣṇa through Deity worship, congregational chanting, honoring *kṛṣṇa-prasādam,* associating with like-minded devotees, hearing and reciting scriptures like *Śrīmad-Bhagavatam* and *Bhagavad-gītā,* and searching for Kṛṣṇa like a child crying for its mother. Śrīla Prabhupāda publicized this process and made it accessible through his books. Drawing from Śrīla Prabhupāda's books, we can understand that for devotees on the path of *sadhana-bhakti* (devotional service in practice) who want quick advancement in spiritual life, surrender means: 1. To give ourselves completely to Lord Kṛṣṇa and depend entirely on Him for protection. 2. To have full confidence that under any circumstances Kṛṣṇa will protect us. 3. To be ready to accept all that is ordained for us and all karmic reactions, whether desirable or undesirable. 4. To realize that the real doer is Kṛṣṇa and that we depend on Him for any results. 5. To understand fully that Kṛṣṇa is the infinite controller and that we are His infinitesimal controlled parts. 6. To realize that we are not the body but the spirit soul. 7. To accept that Kṛṣṇa is the master and we the servitors. 8. To follow the instruction of Kṛṣṇa that we should accept a bona fide spiritual master in the disciplic succession as Kṛṣṇa's representative and surrender to him and serve him with utmost humility. *Narasimha Swami Dāsa is a disciple of His Holiness Jayapataka Swami. He served at ISKCON Indonesia for about sixteen years and for the last nine years has served at ISKCON's Śrī Jagannatha Mandir in Bangalore, where he lives with his wife Vatsala Rādhā Devī Dāsī.* ## Spiritual Places *The Glories of Sukatal* *The site where Sukadeva Gosvami spoke* Śrīmad-Bhagavatam *brings to mind Caitanya Mahāprabhu's contribution to our understanding of this great work.* ### By Bhakti Vikasa Swami *Adapted from a talk given at Sukatal on October 2, 2006.* WE'VE COME TO Sukatal to remember and glorify Sukadeva Gosvami, Pariksit Mahārāja, and *Śrīmad-Bhagavatam*. We will value Sukatal to the degree to which we have studied and developed appreciation for *Śrīmad-Bhagavatam*. Suta Gosvami began his narration of *Śrīmad-*Bhagavatam** (1.2.2–3) to the sages at Naimisharanya by glorifying his spiritual master, Śrīla Sukadeva Gosvami, who had spoken *Śrīmad-*Bhagavatam** here to Pariksit Mahārāja in the presence of great sages. Sukadeva Gosvami, described as the *guru* of all those present, disclosed the message of the *Bhagavatam*—the most confidential supplement to the *Vedanta-sutra,* considered the cream of Vedic knowledge. After having assimilated this knowledge, Sukadeva spoke out of great compassion for the materialists. Śrīla Vyasadeva described *Śrīmad-*Bhagavatam** as the ripe fruit of the tree of Vedic knowledge, a fruit that became even sweeter when touched by the lips of (spoken by) Sukadeva Gosvami. Sukadeva came to speak the *Bhagavatam* at Sukatal because Pariksit Mahārāja, the world emperor, was cursed to die within seven days by the bite of Taksaka, a snake-bird. Pariksit was cursed by the *brahmana* boy Srngi, who felt offended when Pariksit garlanded his father, Samika Muni, with a dead snake. (Since Pariksit's behavior is unbecoming of a devotee, our *acaryas* have commented that the Lord arranged for Pariksit's indiscretion, as it would lead to Sukadeva's recitation of the *Bhagavatam*.) Although Mahārāja Pariksit was powerful enough to counteract the *brahmana* boy's curse, he accepted it as the Lord's mercy to detach him from his home, wife, and kingdom and allow him to concentrate on his real interest in life: Kṛṣṇa. Mahārāja Pariksit's response to the curse shows him to be a pure devotee of the Lord. Pariksit Mahārāja came here to the bank of the Ganges to fast till death. On hearing this news, many great sages traveled here from all over the universe. Mahārāja Pariksit asked the sages, "What is the purpose of life, the unalloyed duty of everyone in all circumstances, and especially at the end of one's life?" Some sages recommended that Mahārāja Pariksit perform sacrifices, practice *yoga*, and give in charity. But he showed himself to be more spiritually advanced than these sages when he revealed his desire: "I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees, and friendly relations with all living beings. *The Recognized Leader of the Sages* Then the sixteen-year-old Sukadeva Gosvami appeared on the scene. The powerful son of Vyasadeva, he traveled the world disinterested and satisfied within himself. He showed no signs of belonging to any social order or status of life. He was naked (*digambaram:* "clothed by the four directions"). He was handsome, with a bodily hue like that of Lord Kṛṣṇa. By seeing his bodily features, the great sages present recognized him as a great personality. They greeted him by rising from their seats. Mahārāja Pariksit bowed his head to receive the chief guest, Sukadeva Gosvami. Saintly sages and demigods surrounded Pariksit Mahārāja, just as stars and other heavenly planets surround the moon. He recognized Sukadeva's arrival as Kṛṣṇa's arrangement, so he asked Sukadeva the same questions he had asked the sages. Sukadeva replied by speaking on the ten subjects of *Śrīmad-*Bhagavatam*:* the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the greatest good, or *asraya*. *Asraya* means shelter. The ultimate subject of the *Bhagavatam* is *kṛṣṇa-*prema*,* love of Kṛṣṇa. Kṛṣṇa is *visaya-vigraha,* or the subject, making Him the object of *prema*. The *asraya*-vigraha is Śrīmati Rādhārāṇī, the shelter of *prema*—and therefore the subject of the *Bhagavatam*. In *Gopala Campu* Śrīla Jiva Gosvami writes that in Goloka Vṛndāvana, the abode of Kṛṣṇa in the spiritual world, Sukadeva Gosvami's original form is that of one of Śrīmati Rādhārāṇī's pet parrots. Sukadeva came to Sukatal to speak the *Bhagavatam,* which describes Kṛṣṇa, but he didn't describe Rādhā. One reason for that is that he is Rādhārāṇī's parrot and She likes to hear about Kṛṣṇa. Another reason is that to please Rādhā, Sukadeva wanted to engage souls (**jiva*s*) on earth in hearing about Kṛṣṇa. All **jiva*s* are eternal servants of Kṛṣṇa. A *jiva* who attains the highest position of serving Kṛṣṇa comes under the shelter of Rādhā, because She knows how to serve Kṛṣṇa best. Her very name means "the best servant of the Lord." Because She serves Kṛṣṇa best, we can serve Kṛṣṇa best by assisting Her in Her service to Him. The arrival of Sukadeva Gosvami into the presence of Pariksit Mahārāja is one of the greatest moments in the history of the universe, because devotees and philosophers came together to discuss Kṛṣṇa. Nowadays "history" means mundane activities of the past, but the real history is given in *Śrīmad-Bhagavatam,* also known as the *Bhagavata Purana*. Therefore, an article describing Śrīla Bhaktisiddhānta Sarasvati Ṭhākura's visit to Sukatal (on December 23, 1930) was titled *Paramarathik Bhugol o Itihas*—"Spiritual Geography and History." *The Oldest Veda* Sukatal is always worth remembering and offering respects to because here Sukadeva Gosvami spoke the *Bhagavatam* to Pariksit Mahārāja. Although the *Bhagavatam* is listed as a *Purana,* it is the essence of all the *Vedas*. Some people believe that the four *Vedas*—*Rg, Sama, Yajur,* and *Atharva*—are the oldest parts of the Vedic literature. But at the beginning of creation Lord Kṛṣṇa spoke the *catur-sloki* ("four-verse") *Bhagavatam* to Brahma, which makes Śrīmad-*Bhagavatam* the oldest. Since then it has been spoken throughout history in various forms. In its present form the *Bhagavatam* brings together various histories that show the supremacy of Lord Kṛṣṇa. Śrīla Vyasadeva, after compiling and revising Śrīmad-*Bhagavatam*, taught it to his son, Śrī Sukadeva Gosvami, although his son was already self-realized. Vyasadeva knew that the Lord's transcendental qualities can attract everyone, even persons free from material bondage. Such liberated persons develop the desire to render unalloyed devotional service, *bhakti,* unto the Personality of Godhead. This proves that Śrīmad-*Bhagavatam*, whose subjects are Kṛṣṇa and *bhakti,* is transcendental, beyond the modes of material nature. Sukadeva Gosvami started by praising the questions posed by Pariksit Mahārāja—and not by discussing Rādhā-Kṛṣṇa's intimate *rasa-līlā*—because the answers to Pariksit's questions point out the prime subject for hearing as approved by all transcendentalists. Such knowledge is of no interest to a materially engrossed person who spends his valuable lifetime only in sleeping, sex, making money, and maintaining his family. Sukadeva's instruction that one must hear about, glorify, and remember the Personality of Godhead, irrespective of one's path, is meant only for persons who desire freedom from all miseries. These instructions constitute our topmost duty. Surprisingly, many assembled sages couldn't answer Pariksit's questions correctly and required Sukadeva Gosvami to do so. Why? Because just being a transcendentalist is insufficient. Sukadeva Gosvami himself exemplified this point. Vyasadeva knew that in the **Bhagavatam*'s* teachings he had something to give that his self-realized son could appreciate. So when Sukadeva left home, Vyasadeva had his disciples chant the *Bhagavatam* on the path where Sukadeva was walking. When Sukadeva heard the *Bhagavatam*, he felt an attraction to it. Because he wasn't attracted to anything material, he could understand that this must be a spiritual attraction. *The Spotless Purana* *Śrīmad-*Bhagavatam** is glorified as the spotless *Purana* because it does not promote *dharma, artha, kama,* and *moksa:* materially tinged religion, economic development, sense gratification, and liberation devoid of *bhakti*. These are generally considered desirable subjects for civilized persons. But the *Bhagavatam* tells us that any scripture or literature that does not clearly identify Kṛṣṇa as the Supreme Personality of Godhead is rubbish, "a place of pilgrimage for crows." Because *Śrīmad-*Bhagavatam** leads one to Kṛṣṇa—the highest conclusion of all Vedic literature—it is dear to Vaisnavas, who are seekers of the essence of things (*sara-bhrtham*). *Śrīmad-*Bhagavatam** gives knowledge relished by the *paramahamsas,* or transcendentalists. Its teachings are the perfection of renunciation, austerity, and detachment. Hence one should hear *Śrīmad-*Bhagavatam** from a representative of Sukadeva Gosvami. One should study it carefully and be blessed to go home, back to Godhead. *Lord Caitanya Reveals The Bhagavatam's Essence* As I mentioned earlier, Śrīla Bhaktisiddhānta Sarasvati Ṭhākura's visit to Sukatal is described in the article *Spiritual Geography and History*. The author, Śrī Sundarananda Vidyavinoda, quotes him as saying that although a great *acarya* can transmit the teachings of Sukadeva Gosvami, Caitanya Mahāprabhu revealed the real essence of the **Bhagavatam*—ujjvala-*rasa,** "splendid *rasa,*" or Kṛṣṇa's intimate relationships with His devotees. The *Bhagavatam* gives the highest philosophical exposition of the Absolute Truth, beginning with the four seed verses, and goes up to the *gopi's* appreciating Kṛṣṇa decorated with a peacock feather in His hair and looking like a stage actor, going out with the cowherd boys to the pastures, filling up the holes of His flute with transcendental sound, and so on. Caitanya Mahāprabhu gave the ultimate essence of the *Bhagavatam*: the glories of Śrīmati Rādhārāṇī. To readers of the *Bhagavatam* who don't fully know the book, Rādhā is invisible there. Queen Kunti says that Kṛṣṇa is invisible to the foolish and unintelligent. Caitanya Mahāprabhu came to give *radha-mahima,* the glories of Śrīmati Rādhārāṇī, the sweetness of the sweet girls of Vṛndāvana, and entrance into their Vraja. That is Caitanya Mahāprabhu's *viraha-bhava,* or mood of service in separation. His close associates Rupa Gosvami and Svarupa Damodara Gosvami understood His mood, and Rupa Gosvami revealed it to others. We are known as Rupanuga Vaisnavas, followers of Rupa Gosvami. He revealed that Caitanya Mahāprabhu is Kṛṣṇa with *radha-bhava,* the mood of Rādhā: He is Kṛṣṇa hankering after Kṛṣṇa. *A Suitable Place for Kirtana* The name *Sukatal* refers to a raised area where Sukadeva Gosvami spoke the *Bhagavatam*. *Tal* means hill. A banyan tree marks the spot. A large festival takes place here during the month of Karttika. When Śrīla Bhaktisiddhānta Sarasvati Ṭhākura came here, there was hardly anything here because of repeated flooding of the Ganges. People had left the area. Sundarananda Vidyavinoda wrote in his article that Bhaktisiddhānta Sarasvati Ṭhākura came here because *Sukatal* lacked a proper speaker like Sukadeva. He also wanted to research the appearance of *Sukatal* and perform *kirtana* as recommended by Sukadeva Gosvami in the last verse of *Bhagavatam*. *Bhakti Vikasa Swami, originally from England, is an ISKCON* sannyasi*, guru, and author. He spends most of his time in India, teaching Kṛṣṇa consciousness.* ## The Macmillan Miracle *The surprising events surrounding the initial publication of Śrīla Prabhupāda's Bhagavad-gītā As It Is.* ### By Satyaraja Dāsa THE *Bhagavad-gītā* was important to Śrīla Prabhupāda. He saw it as the perfect book to convey Kṛṣṇa consciousness, as it consists of the Lord's own words and His interactions with His loving devotee. In 1939, just seven years after Prabhupāda was initiated by his spiritual master, he wrote a lengthy introduction to the book in English, presaging his full translation and commentary, which appeared soon after he began his mission in the West. When Prabhupāda arrived in New York in 1965, he gave priority to his work on the *Gita*. In India he had already completed a translation, spanning well over a thousand pages, but it was stolen. In March 1966, Prabhupāda was adjusting to life in the Western world when he met with another loss: his typewriter, cassette recorder, and several books were taken from him. But he was resilient and determined to complete his work. In 1967 he finished the new manuscript, again over a thousand pages, and resolved to get a major publisher so that his message would be heard throughout the world. At the time, Allen Ginsberg, famous poet of the Beat Generation, was visiting the New York temple, and he was enjoying a friendly relationship with Śrīla Prabhupāda. Since Ginsberg was an experienced, published author, Prabhupāda asked him to show the manuscript to his benefactors, which Ginsberg did. But they were unimpressed, claiming the book had little commercial value. Prabhupāda then gave the manuscript to Rayarama Dāsa, an early disciple with some experience in the publishing world. Rayarama, too, was unsuccessful in his attempts, his contacts explaining their hesitation in much the same way that Ginsberg's did. *The Miracle Begins* Enter Brahmananda Dāsa (Bruce Scharf), one of Prabhupāda's earliest disciples. He vividly relates the story as if it were yesterday, though it was more than forty years ago. "I didn't know anything about publishing," he admits. "But Prabhupāda put the manuscript in my hands, saying, 'You must get this published.' So I knew what I had to do." What he didn't know was how to do it. If Ginsberg and Rayarama couldn't get the book published, how would he? "I bought a couple of books on publishing, and I was about to take a publishing course at New York University—I just didn't know what to do. Still, Prabhupāda wanted me to get the book published, and that was that." Around this time, the devotees had released the *Happening* album, an assortment of devotional songs sung by Prabhupāda with musical accompaniment. They had placed an ad for the record in the *Village Voice* and were receiving orders from various parts of the East Coast. One such order came from uptown Manhattan, relatively close to the little storefront serving as a temple for Prabhupāda and his early disciples. Brahmananda brought the letter to his master. "Look, Swamiji [as Prabhupāda was then called]. It's an order from Macmillan. They're one of the biggest publishers in the world." Prabhupāda gazed knowingly into his disciple's eyes and gave the following directives: "Do not mail out this order as we do with others. Instead, bring the record to Macmillan's offices and hand deliver it to the person who sent us the letter." Brahmananda nodded, aware that Kṛṣṇa was using him as an instrument. "When you deliver the album," Prabhupāda continued, "tell them that you are a disciple of a *guru* from India and that he has translated the *Bhagavad-gītā*. They will publish it. Do not worry." Brahmananda was stunned. Prabhupāda seemed so confident. There was no doubt the book would get published—and by Macmillan! One couldn't do much better than that. *Wading in the Ocean of Nectar* The next day, dressed in suit and tie, Brahmananda made his way up to the Macmillan skyscraper at 866 Third Avenue, just off 52nd Street. His expectations as large as the building itself, he was disappointed when he learned that the order for the album had come from a clerk in the mailroom. "This really had nothing to do with the publishing company—it was just a simple worker who had some interest in mantras and meditation." So Brahmananda dutifully delivered the album and had pretty much given up hope that his teacher's *Gita* would get published. Just then, in the midst of polite small talk with the clerk, a young executive happened to appear, hoping to collect his mail. The clerk introduced him to Brahmananda. "This is James O'Shea Wade, our senior editor." Brahmananda seized the moment. "I am a disciple of a *guru* from India," he said, trying to repeat Prabhupāda's words verbatim. "He has translated the *Bhagavad-gītā*." "What?" Wade responded, incredulously. "We've just published a full line of spiritual books, and we were looking for a *Bhagavad-gītā* to fill out the set." Brahmananda's mouth dropped open. Though at a loss for words himself, he contemplated the potency of Prabhupāda's: "They will publish it. Do not worry." Wade then broke the awkward silence. "You bring in the manuscript tomorrow," he offered, "and we'll publish it, sight unseen." Brahmananda raced back down to the storefront and told Prabhupāda the news. In his own inimitable way, Prabhupāda was nonchalant, as though he knew what would transpire before it happened. *Firsthand Corroboration* Now, are these the memories of an over-zealous disciple, an exaggerated footnote in ISKCONs forty-year history? I decided to find out. I found James Wade, and he confirmed the events in question. He remembered the incident with tremendous clarity, supporting Brahmananda's story. And he offered an addendum. "I vividly remember the stir caused in our rather sedate and boring office the day the Swami came to visit, accompanied by followers in orange robes." Apparently, Prabhupāda himself brought the manuscript the day after Brahmananda's brief visit to Macmillan. Wade shared his thoughts about Prabhupāda's spirituality. "I remember the Swami as being a very imposing and striking figure, with a powerful spiritual aura. His like had never before been seen in the Macmillan offices. Around that time we also published Alan Watts and John Bleibtreu, who was involved in the spiritual and communal movement called Arica. Macmillan had a tradition of publishing books about spirituality and religion at that time. I think that ended not long after I left to become the editor-in-chief of the now defunct World Publishing Company. But the Swami was special. That was clear." I asked Wade to elaborate on that fateful meeting. "Our office was a rather austere, coolly modern place as far as decor. I remember having some apprehension about how comfortable the Swami would feel in this rather alien setting, but it turned out that he was a man who was at peace and at home in any environment. I remember him as a rather tall man, physically imposing. But of course, he wasn't, being rather small in stature and not at all daunting. Quiet, modest, and surrounded by a kind of stillness, a peacefulness that was, well, welcoming. I can't think of a more precise word. He was in the world and, at the same time, not of it. He knew that we live in a world of illusion—something science has also taught us, as we go from sub-atomic particles and quantum mechanics to string theory. I remember that he wanted the *Bhagavad-gītā As It Is* to get the widest possible exposure in the US. As I recall, things like the Hare Kṛṣṇa movement were in the very early stages. Alternative spirituality—ranging from Zen to Tibetan Buddhism, for example—had not then touched the minds and spirits of people the way such alternatives do today for so many." James Wade was senior editor at Macmillan from 1965 to 1969. But in his few years at their offices, he made history by publishing a pure devotee's edition of the *Bhagavad-gītā*. The abridged version came out first, in 1968, and because of seeds James Wade planted, Macmillan published Prabhupāda's unabridged *Bhagavad-gītā* As It Is in 1972. *A Translation With Spiritual Power* Śrīla Prabhupāda's translation and commentary are not merely his own; they bring to bear the insights of his predecessors in disciplic succession. And so he titled his edition "As It Is." The name boldly announces to his readers that this is not yet another interpretation but rather the original message of the book's initial speaker: Kṛṣṇa, the Supreme Personality of Godhead. Accordingly, Prabhupāda's *Gita* was the first English edition to bring people to Kṛṣṇa consciousness, to make them devotees of Kṛṣṇa, which is the book's intended purpose (see Bg. 18.65). Prabhupāda's *Gita* went on to become the most important edition in the modern world, often outselling both popular and scholarly translations. Claiming millions of readers in some fifty-five languages, from Polish to Japanese, German to Azerbaijani, Danish to Croatian, English to numerous Indian languages, Śrīla Prabhupāda's *Gita* is a phenomenon. It can be found in homes, bookstores, research libraries, and academic institutions around the world. The history of Prabhupāda's meeting with Macmillan shows that James Wade, then a senior editor, served as an instrument in the hands of Kṛṣṇa, who had already signed the contract. *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.* Scholars Praise *Bhagavad-gīta As It Is* Critical acclaim came quickly after publication, with scholars and literati of the day praising Śrīla Prabhupāda's work. It is a deeply felt, powerfully conceived and beautifully explained work. I don't know whether to praise more this translation of the *Bhagavad-gītā,* its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the *Gita* with such an important voice and style. ...It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come. Dr. Shaligram Shukla Professor of Linguistics, Georgetown University There is little question that this edition is one of the best books available on the *Gita* and devotion. Prabhupāda's translation is an ideal blend of literal accuracy and religious insight. Dr. Thomas J. Hopkins Professor of Religion, Franklin and Marshall College No work in all Indian literature is more quoted, because none is better loved, in the West, than the *Bhagavad-gītā*. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things.... The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has led to this illuminating work. Dr. Geddes MacGregor Emeritus Distinguished Professor of Philosophy, University of Southern California I can say that in the **Bhagavad-gītā As It* *Is** I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the asceticism and ideal of the apostles which form the message of the **Bhagavad-gītā As It* *Is** were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place. Dr. Paul Lesourd Author, Professeur Honoraire, Catholic University of Paris The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupāda. Although *Bhagavad-gītā* has been translated many times, Prabhupāda adds a translation of singular importance with his commentary. Dr. J. Stillson Judah Professor of the History of Religions and Director of Libraries Graduate Theological Union Berkeley, California The *Bhagavad-gītā,* one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar's but a practitioner's, a dedicated lifelong devotee's, point of view. Denise Levertov Poet The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold. Dr. Edward C. Dimock, Jr. Department of South Asian Languages and Civilization, University of Chicago I am most impressed with A. C. Bhaktivedanta Swami Prabhupāda's scholarly and authoritative edition of *Bhagavad-gītā*. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book. Dr. Samuel D. Atkins Professor of Sanskrit, Princeton University Whether the reader be an adept of Indian spiritualism or not, a reading of the *Bhagavad-gītā As It Is* will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India. Francois Chenique Professor of Religious Sciences, Institute of Political Studies, Paris, France I am very excited to see the publication of *Bhagavad-gītā As It Is* by Śrī A.C. Bhaktivedanta Swami Prabhupāda. It will help to stop the terrible cheating of false and unauthorized "*gurus*" and "*yogis*" and will give an opportunity to all people to understand the actual meaning of Oriental culture. Dr. Kailash Vajpeye Director of Indian Studies, Center for Oriental Studies, The University of Mexico *Other Stories About The Macmillan Gita* TO FIT INTO the Macmillan series of spiritual classics, Prabhupāda's *Gita* had to conform to a certain size and style, which meant that it had to be cut down from its thousand-page manuscript to just over three hundred pages. What to do? Would Prabhupāda want this? Brahmananda was surprised when his spiritual master said, "Do whatever the publisher wants. But our men must do the editing so the meaning is not changed." Hayagriva and Rayarama, two of Prabhupāda's more literary disciples, did the editing and gave Macmillan the abridged *Gita* ahead of the deadline. But Prabhupāda made it clear that he would eventually publish his full, unabridged version. Brahmananda wrote to famous literati, poets, and religious scholars, hoping they would contribute forewords to Prabhupāda's work and thus help secure sales. He approached Thomas Merton, Allen Ginsberg, Denise Levertov, and Allan Watts. All but Watts agreed. In his reply to Brahmananda, Watts wrote that Prabhupāda's philosophy of presenting the *Gita* "as it is," without interpretation, was itself an interpretation and thus intellectually dishonest. Brahmananda was worried, not because he doubted Prabhupāda but because Watts was a popular author who published with Macmillan. Would James Wade reverse his decision to publish Prabhupāda's book when he saw the response of one of his own authors? Not at all. Wade said that while Watts wrote good books, he didn't understand the Gaudiya Vaisnava tradition of the Swami. Prabhupāda's book was in, no matter what. Prabhupāda engaged Govinda Dasi in Hawaii to illustrate the cover of his first Macmillan edition. They discussed the antiwar demonstrations at the time and decided not to put the Bhagavad-gītā's usual battlefield scene on the cover. Instead, Prabhupāda told Govinda Dasi to depict the Universal Form, with His many heads, tongues, arms, and so on. The "psychedelic" nature of it, they agreed, would appeal to the hippies. Once the illustration was submitted to the publisher, however, Macmillan had reservations. Considering it too otherworldly for their usual audience, they opted to discard the many arms and heads, leaving only four arms and one head. Govinda Dasi was upset that they had changed her work. "Think nothing of it," Prabhupāda said. "It is now Visnu, which is more advanced than the Universal Form." Prabhupāda had always wanted his name to appear at the bottom of his books, underneath the painting of Kṛṣṇa or of one of His incarnations that might be used on the cover. He never wanted his name at the side of the Lord, in equal position, for that would be improper etiquette. When the Macmillan book came back with Prabhupāda's name right next to the image of the Lord, Prabhupāda looked at it long and hard, and then he said, "It's all right. The energy of the Lord is always at His left side, and the devotee is an expansion of that energy. So it is all right." ## Śrīla Prabhupāda Speaks Out *"We Are Hare Kṛṣṇa People"* *This exchange between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and reporters took place at New York's John F. Kennedy International Airport on March 5, 1975.* Reporter: Swamiji, what special message would you have for people who don't know anything about your movement and would like to know something about it? Śrīla Prabhupāda: It is a little difficult to understand this movement, because it is a spiritual movement. Unfortunately, people have practically no information about what spirit is and what a spiritual movement is. They can simply understand that the body is there—but the body is a machine, and the driver of the machine is the spirit soul. So we are beginning our movement from this platform. People are very much engrossed with the machine only, but they have no information about who is driving the machine. That is what we are teaching. Reporter: Swamiji, your movement has received much attention because many of your followers dress in what, for the West, is an odd fashion. Why have you asked your followers to dress in this fashion and play drums on the streets? Śrīla Prabhupāda: This is our preaching method—somehow or other to draw people's attention, so that they may have the opportunity to revive their eternal relationship with God. Reporter: I'm sure that you're aware that to many people in the West, your disciples seem strange because of the way they act on the streets. What about that? Śrīla Prabhupāda: Yes, they must seem strange, because they are acting spiritually. To materialistic persons we are surely acting strangely. Reporter: Is this manifestation the only way to be spiritual? Śrīla Prabhupāda: No, there is much more. For instance, we don't have any illicit sex; we don't have meat-eating; we have no intoxication; we have no gambling. Reporter: But I mean, Swamiji, is this manifestation—dressing in this fashion, playing drums, and dancing in the streets—the only way to be spiritual? Śrīla Prabhupāda: No. We have published about seventy books. If you want to learn about this movement through science and philosophy, you have got our books. Have you not seen our books? Reporter: Yes, I have, but—can't people be spiritual without dressing in this fashion and dancing in the streets? Śrīla Prabhupāda: Oh, yes. Oh, yes. You can become spiritualized in the clothing you are wearing now. You simply have to learn about spiritual life from the books. Dress is not a very important thing. Still, in the material world one person is dressed in one way; another, another way. Reporter: The way we ordinary people dress lets us move in all circles. But the way your disciples dress... Śrīla Prabhupāda: The thing is, to signify that one is performing a particular job, he may dress differently. For example, a policeman is differently dressed, so that others can understand that he is a policeman. Similarly, we are also differently dressed, so that everyone may understand that we are Hare Kṛṣṇa people. Second Reporter: Swami, I saw a television program about your movement once, and they said that the men give the directions and the women follow. Is that true? Śrīla Prabhupāda: Not necessarily. We follow the *Bhagavad-gītā,* the directions of Lord Kṛṣṇa. That is applicable to both men and women. Second Reporter: Are men regarded as superior to women, though? Śrīla Prabhupāda: Yes, naturally. Naturally a woman requires protection by a man—in childhood she is protected by her father, later she is protected by her husband, and in old age she is protected by her eldest sons. That is natural. Second Reporter: That goes against the thinking of a lot of people in America now. Do you know that? Śrīla Prabhupāda: In America, maybe. But this is the natural situation. Women require protection. Third Reporter: Swamiji, is there a chance that all your followers can realize the highest truth? Śrīla Prabhupāda: They already have. Third Reporter: They already have? Śrīla Prabhupāda: Certainly, and I can deliver it to you, also, if you want. The highest truth is that God is a person, like you and me. Now, what is the difference between this one person and all the rest of us? It is this: He maintains all of us, and we are maintained by Him. But He is also a person, like you and me. Do you follow? Third Reporter: Yes, I do. Śrīla Prabhupāda: So my disciples have already realized the highest truth. Otherwise, why would they be following a teacher like me? I am a poor Indian man. Why are they following me? They are American—they are rich. So how could I have bribed them? These young people are educated, qualified. Why are they following me, unless they have already realized some higher knowledge? Fourth Reporter: Swamiji, I have one more question for you, please. It seems to me, and I think to other sympathetic observers, that you have asked your spiritual children to go deep within the heart of the Kṛṣṇa consciousness movement to accomplish what you've set as their goal. But as far as I know, they do not work in, for instance, hospitals or perform service to the "outer world" other than offering free meals at the temple and preaching the word of Lord Kṛṣṇa. Śrīla Prabhupāda: Many of my disciples work at ordinary professions, of course. But do you know what real service is? Fourth Reporter: The answer should come from you and not from me. Śrīla Prabhupāda: Suppose you open a hospital. You can cure some disease for the time being, but can you give a patient any assurance that he will not die? Can you protect him from death? In spite of all your big hospitals, can you protect humanity from death, from birth, from old age, from disease? Can you? Fourth Reporter: Physically, of course not. Only spiritually. Śrīla Prabhupāda: So we are providing that—the process whereby one can return to the kingdom of God, where there is no more death, no more birth, no more old age, and no more disease. ## In your own words... *Which Kṛṣṇa pastime inspires you the most, and why?* *My favorite pastime* is that of Lord Caitanya and His associates distributing Kṛṣṇa consciousness. *Śrī Caitanya-caritāmṛta* (*Ādi* 7.24) says they "plundered the storehouse of love of Godhead and ate and distributed its contents." I am inspired because they do not consider who is fit or unfit. They give spiritual love to everyone through the holy name. How? "They danced, cried, laughed, and chanted like madmen, and in this way they distributed love of Godhead." (Cc. *Ādi* 7.22) Miraculously, unlike a material storehouse, as the love is distributed the supply increases hundreds of times. Best of all, this pastime continues even now, and you and I can take part in it, tasting spiritual nectar and endearing ourselves to the Lord. Śrīla Prabhupāda writes, "The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu..., for the same principles are being followed and the same actions performed without fail." (*Cc. Antya* 5.88, Purport) I regularly go out with *harinama* (chanting) groups, travel with the Polish festival tour, attend Ratha-yatras in various countries, and take part in the devotee festivals in Ukraine and Māyāpur. In all these places, I see many people smile, laugh, and dance, tasting some pleasure and developing spiritual desires through the congregational chanting introduced by Śrī Caitanya Mahāprabhu and His associates. I feel happy in their happiness and grateful to be allowed to take part in this glorious benedictory pastime of the Lord. Kṛṣṇa-krpa Dāsa Māyāpur, India *The pastime of Lord Balarāma* appearing as Lord Nityānanda inspires me the most because of the way He delivered Jagai and Madhai. He was so merciful and compassionate to those rascals that His example makes me try to develop some compassion for the fallen souls. It also inspires me to keep going whenever I go out on book distribution, even though that service is very difficult. Navanita Taskara Dasi Gurabo, Puerto Rico *Of all the books I've read on spirituality,* none has affected me so profoundly as *Bhagavad-gītā As It Is*. So I would say that for me Kṛṣṇa's pastime of becoming the chariot driver for His dear friend Arjuna, speaking the *Bhagavad-gītā,* and protecting Arjuna by attacking Bhisma is the most inspirational pastime. By instructing Arjuna, Kṛṣṇa taught everyone in the world how to make their lives successful. And He showed us that we can have an intimate relationship with Him in friendship. Bhagavan Ācārya Dāsa Kenosha, Wisconsin *Kṛṣṇa’s pastimes with the* *gopis* are the most inspiring for me. The *gopis* dress themselves very nicely just to make Kṛṣṇa happy. When Kṛṣṇa sees them, He becomes delighted, and on seeing Kṛṣṇa delighted, the *gopis* become millions of times more delighted, and their beauty increases. On seeing this, Kṛṣṇa, whose happiness is full, becomes happier—and the reciprocation goes on and on. It is very difficult to understand the position of the *gopis*. They have totally surrendered themselves unto Kṛṣṇa. They don't know anything other than Him. They don't even care for their relatives or household duties. They are always absorbed in the thought of Kṛṣṇa. For them, a moment's separation from Kṛṣṇa is like a lifetime of separation. Laveen Arora New Delhi, India *My favorite is the pastime where Brahma steals* all the cowherd boys and calves who were with Kṛṣṇa in the forest. After searching for them and not finding them anywhere, Śrī Kṛṣṇa knows that Brahma has stolen them. He then expands Himself into all of His friends and calves. He can do this because He knows the entire personality of each of them—how they look, walk, speak, and so on. They are all His beloved devotees. A lesson I draw from this pastime is that when we leave the body, nothing gets lost. Śrī Kṛṣṇa is the only one who understands us completely. This thought can inspire us to love Kṛṣṇa, which has so many benefits, even in this world. For example, with Kṛṣṇa consciousness in the heart, mind, and soul, it is much easier for us to forgive those who hurt or betray us. We always want so much, but we can let go of all these material things. If all people worldwide were devotees of the devotees of Lord Kṛṣṇa, then this entire earth would be a beautiful place to live. Susanne Sticher Hanau, Germany *My favorite Kṛṣṇa pastime* is His appearance in His hidden incarnation as Lord Caitanya. Because of Caitanya Mahāprabhu's movement to give the *maha-mantra* to the general populace through chanting and dancing in public, ISKCON exists worldwide. My initial contact was in 1969, when I saw devotees singing and dancing on the street. Now I go out alone (sari-attired), chanting in Idaho, Montana, Washington, and British Columbia. In the Kuli Mela article (May/June '07) a *gurukuli* said, "It's as if we've reached a plateau in how we're able to preach and infiltrate society." I disagree. The simple formula that Śrīla Prabhupāda gave to ISKCON's pioneers—to chant in public, along with book distribution—holds true today. The key is that everyone did it. There could be a Hare Kṛṣṇa explosion if everyone did it today, following the lead of Lord Caitanya. Rupacandra Dasi Bonners Ferry, Idaho ## Global Ecology and Human Psychology *The planet is crumbling under the onslaught of ecological abuse. Can the Hare Kṛṣṇas help?* ### By Murari Gupta Dāsa *Human Psychology* WHEN MY maternal aunt came to visit me in Mumbai last summer, we went with her kids to the beach. "Unfortunately," she sighed upon seeing the ocean, "soon the sea will swallow this beautiful city." She was referring to a report in a news magazine whose cover showed the famous Gateway of India monument in Mumbai half submerged in the ocean. The magazine quoted the findings of a UN panel on environmental pollution. By the year 2050, Mumbai and other coastal cities of the world may boast only of aquatic flora and fauna as their population. Melting ice caps will raise the ocean, pushing it to eat up enormous amounts of land along its shores. Meanwhile global warming will cause drastic drops in agriculture yield, melt Himalayan glaciers, and lead to devastating floods. Later, with no glaciers left at their sources, great rivers like the Ganges, Yamuna, and others will dry up. The result will be severe drought in most of northern India. Per capita food and water supplies will hit rock bottom. Thirty to forty percent of the flora and fauna we see today will eventually be found only in history books. In the struggle for existence, extinction will be the rule. We will see the death of the earth's ecosystem, and we'll be the gravediggers. The findings may seem hyped to some, but there is no denying that pollution has damaged the environment. Although we have known of environmental pollution for decades, we've done little to control it. Americans and Australians account for nearly half of the mess, yet the thought of curtailing their lavish, wasteful lifestyles is unacceptable to them. The developing nations, on the other hand, do little besides point fingers at the developed world: "You've messed with the environment for so long; now it's our turn!" Even if the governments of the world enact and enforce strict rules for pollution control, we won't see a permanent solution. Laws may control some current phenomena, but newer disruptions and pollutions will arise. To fight them we'll need new laws. And any proposed solution, to be effective in the long term, must also deal with the true origin of environmental problems: subtle perversions of the heart. *The Ecology of the Heart* The exploitation of nature disrupts the ecology. And the cause of the exploitative mentality is greed. Greed leads to lack of self-control. Driven by insatiable greed, people become blind to the havoc their profits may cause for others. They don't care what legacy they will leave for the next generation. The contamination of the heart spills into our surroundings. The cure for the ills of pollution, therefore, has to begin by cleaning the heart of the subtle garbage of lust, greed, and ignorance. We have to start by purifying our thoughts. Pure thoughts lead to pure actions. Instead of contemplating selfish pursuits for sensual pleasure, we must contemplate God, the all-pure. Then we have to change the way we live, make our lives simpler. Because of intense greed and limited resources, we exploit. But if we're content, we can work enthusiastically without exploitation. If we live simply, in harmony with the will of the Lord, and stop exploiting others, there will be no shortages. If we live a morally responsible life in line with the will of the Supreme Father, then Mother Nature will provide all we need. But if we arm-twist her to yield to our selfish desires, we stand to receive her slap in the form of horrible natural calamities and an unstable ecology. Human life is meant for responsibility. We have to solve the problem with *sreyas,* or long-range vision, not *preyas,* the immediate promise of happiness and profit without regard for the future. We have to solve the problem in an ecologically, socially, and karmically balanced way. We suffer because, in ignorance, we don't live in harmony with the Lord. But we can become enlightened souls and live in accordance with God's will. Then there can be a real balance of ecology. That enlightenment is possible by sincere chanting of the holy names of God. *Effective Ecology* Śrīla Prabhupāda wanted ISKCON to show the world an example of living in harmony with nature by developing self-sustained farm communities. Such communities would not depend on the industrialized world for food, clothing, shelter, electricity, and so on, but would obtain things from farm and forest. Although this vision has yet to materialize, efforts are going on throughout the world. Individually, the members of the Kṛṣṇa consciousness movement strive to see everything as Lord Kṛṣṇa's energy and to minimize use and wastage. Someone may say that a moral atheist can also contribute his bit to save the environment, that being a devotee of the Supreme Lord is not required. But if you ask the moral atheist why he wants to save the environment, his reply will generally boil down to one or two reasons: either his environmentalism enhances his enjoyment, or some ecological cause simply appeals to him. Because his views and ideas are born of his mind, without solid philosophical foundation, they tend to be inconsistent and fickle. Today he wants to save the blue whale, tomorrow the black panda, the next day the green rainforests. His motives are tainted with personal bias. To save the ozone layer he may agree to slaughter cows that release methane that supposedly burns holes in the ozone, but to safeguard his enjoyment he tolerates rapid industrialization that causes far greater damage. He has no understanding of the universal law of *karma*, no realization of responsibility, and no willingness to accept a simpler life. His approach is simply a Band-Aid solution: It makes an attractive picture but fails to treat the deeper malady. Once a former Indian union minister for the environment, an active environmentalist, met an ISKCON leader at an airport lounge. "ISKCON is such a large organization," she said, "but what is it doing to clean the environment?" "We are trying to clean the internal environment of the heart," the leader replied. "Even if by some means you were to clean the global ecology, because the hearts of the masses are contaminated by greed and lust that contamination will soon pollute the planet again. But when the environment of the heart is cleansed by sincerely chanting the names of God, a person is no longer party to the disruption of global ecology." A pure internal environment means pleasing Lord Kṛṣṇa, which is like watering the root of a thirsty tree: It solves the problem. *Murari Gupta Dāsa is a disciple of His Holiness Rādhānatha Swami. He has Bachelor's degrees in medicine and surgery (M.B.B.S) and serves full-time at ISKCON Chowpatty. He is part of the production team of the Hindi and the India English editions of BTG. He also teaches Kṛṣṇa consciousness to college students in Mumbai.* ## Relativity And the Path to The Absolute *Because many factors influence the way we see the world, too much faith in our own perspective can be materially and spiritually dangerous.* ### By Arcana Siddhi Devī Dāsī My husband and I were counseling a couple and making progress, but then we reached an impasse. The husband insisted that his perceptions of the couple's interactions were reality and anything different from those perceptions was false or illusory. In other words, his wife's view was wrong if it differed from his. My husband and I did our best to help him broaden his perspective. We hoped he could entertain the possibility of seeing things differently. But he wouldn't budge from his position, and he ended the couple's counseling. After this incident I reflected on a heated debate I'd had with a friend of mine before I became a devotee. He insisted that there was no absolute reality, only our individual subjective reality, while my stance was that there was an absolute reality—we just couldn't perceive it. He insisted that my position was just my subjective reality. We both walked away frustrated and angry. Later, after becoming a devotee, I discovered that according to the Vedic teachings my assertions were right. But now I could understand something about the nature of that absolute reality: It is Kṛṣṇa. Everything we see in this world comes from one of Kṛṣṇa's many energies. But His illusory energy (*maya*) keeps us from perceiving things properly. Just as a magician can make us think we're seeing something that's not there, Kṛṣṇa uses illusion to create our supposed reality. One might wonder why God would want to prevent us from seeing the truth. Actually, that isn't His desire, but rather He is supporting our own desire to enjoy separately from Him. When we are totally disconnected from our Lord, we cannot perceive reality. Instead, we believe in an illusory "reality," like people under the spell of a stage hypnotist who think they're a duck or a dog. In fact, by *maya*'s influence the soul in the material world does think it is a duck or a dog or a man or a woman. But that relative reality is temporary and will vanish at death. Only the eternal soul endures. *Dhruva Overcomes Illusion* Sometimes even great devotees become bewildered by the illusions of the material energy. Dhruva Mahārāja was a powerful king and devotee of the Lord. Yet when avenging his brother's death, Dhruva was bewildered by the magical feats of his opponents, the Yaksas, who were skilled at creating wonderful illusions. Dhruva believed he was in the midst of an environmental holocaust. He saw trunks of bodies raining down from the sky along with dangerous weapons and great boulders. He saw a tsunami and an array of wild animals coming to devour him. Divine energy protects great devotees. For Dhruva, that divine energy came in the form of merciful sages who arrived to instruct him on how to dispel the illusion. Following their instructions, Dhruva remembered Kṛṣṇa and His holy names and was able to see through the illusions created by the Yaksas. This same divine shelter is available to all of us. When we chant Hare Kṛṣṇa, the illusion of the material realm begins to lift. Kṛṣṇa sends us help in the form of spiritual guides to teach us how to dispel the material illusions and reawaken our dormant love for God. Then we become perfectly situated in the absolute reality. *Brain Filter* The husband we were counseling was sure there was an absolute reality, but he mistakenly believed he could perceive it through imperfect senses. Science tells us that at every moment we are bombarded with over six million bits of information that come streaming in through our senses. Scientists postulate that the reticular activating system located at the base of the brain acts as a gatekeeper to prevent us from becoming overwhelmed by this overload of information. This filtering system allows information into our conscious awareness based on our experiences and our beliefs about ourselves. In *Bhagavad-gītā* Kṛṣṇa explains to his friend and disciple Arjuna that He is the source of all remembrance, knowledge, and forgetfulness. Kṛṣṇa, as the Supersoul within our heart, sanctions what information comes into our conscious awareness. According to our desires, Kṛṣṇa strengthens our faith in certain perceptions or ideals so as to support a particular experience within the material realm. While modern science and ancient wisdom aren't always in harmony, scientific explanations can sometimes be useful in making philosophical points. For example, we might say that our *prarabdha* (manifest) *karma* appears through the medium of chromosomes or DNA. Similarly, the Supersoul may, through the medium of the reticular system, filter out information contrary to our beliefs. For example, if people tell me I'm a nice person, I might reject their perceptions, thinking they want to sell me something or manipulate me in some way. Besides this information filter in the brain, our senses also make mistakes. We might see a rope and think it is a snake. And depending on how invested we are in convincing others about what we think, we might cheat or lie about our data. An experimenter's desire for a particular outcome often contaminates scientific experiments. Until we have purified our consciousness, our conditioned nature will influence our thoughts and our ability to understand even absolute knowledge descending from pure sources. For instance, if because of my upbringing I believe that God is vindictive and angry, then I will filter out information that shows how loving and merciful He is to His devotees. So it is prudent to question our own perception of reality and stay open to input from others, especially spiritually advanced persons. *Stages of Thinking* Another aspect of our psychological makeup that affects our ability to perceive absolute reality is our cognitive development, or the way our thought processes have grown. William Perry, a developmental psychologist, describes stages of cognitive development I feel can be useful to devotees in distinguishing between fanaticism and enlightenment. The first stage is black-and-white thinking, where we can't entertain viewpoints different from our own and our thinking is rigid and dogmatic. Some of us don't move beyond this stage; the rest progress to relativistic thinking and hear and consider different perspectives and opinions. Relativistic thinking helps people start and keep intimate relationships. The final stage, which Perry says is rarely achieved, is commitment. A person on this stage has fixed beliefs but tolerates others' perceptions. According to Perry's research, only a select few persons of highly developed spiritual consciousness could be classified in this final stage. At first glance the black-and-white thinker and the committed thinker may look alike: They're both convinced of their beliefs, unlike the relativistic thinker (stage two). But the committed thinker will oblige and accept others, whereas the black-and-white thinker is often fanatical and unbending. Terrorists are stuck in stage one and create havoc in the world by thinking their subjective reality is the only truth. Their mission is to convert others to their heinous way of thinking. As recent history has shown, this kind of sectarian thinking in the guise of religion is extremely dangerous. *Dangers of Sectarianism* Śrīla Prabhupāda, a superlative committed Vaisnava, stressed many times that his society, the International Society for Krishna Consciousness, was nonsectarian. He wasn't invested in converting people from one religion to another; he wanted to help people develop love for God. Prabhupāda's predecessor Bhaktivinoda Ṭhākura listed sectarianism as one of the main obstacles that impede spiritual progress, because it creates problems in finding a *guru* and associating with sincere devotees who may be outside one's tightly defined group. In accepting the Absolute Truth, we have to remember that we live in a relative world and our perceptions and experiences are subjective. If I feel cold and someone else feels hot, is it hot or cold? To say "I feel cold" expresses my subjective reality, but to say "It is cold" imposes my subjective reality on others. Prabhupāda teaches us not to rely upon our subjective reality to understand truth. He uses the example of a group of blind men trying to figure out what an elephant is by touching it. One man, feeling the trunk, declares the creature to be a great snake. Another, putting his arms around a leg, surmises the elephant to be a huge pillar. The limited, subjective perception of each man in the group fails to correctly identify the elephant. To arrive at the truth, they need help from a man with sight. Relativity will influence us until our conditioned nature is purified. Therefore, Prabhupāda teaches us to cultivate a humble attitude and serve others, especially advanced souls. Only by their mercy can we understand the realm of the Absolute. When we stop asserting our impressions and perceptions as the absolute standard and accept the experiences of others, we become more loving. This kind of thinking will help increase our effectiveness in spreading the teachings of Vaisnavism, as well as in sustaining relationships with other Vaisnavas, including our spouses. Black-and-white thinking makes for a rocky marriage and a high probability of divorce. If we see ourselves entrenched in asserting absolutes from our relative perspective, we should pray to progress beyond this stage of thinking. Moving beyond black-and-white thinking will help us advance spiritually. Then one day we will enter the absolute reality, where our subjective perceptions are perfect. At that stage, no longer contaminated by the material energy, we come under the influence of Kṛṣṇa's internal energy and view the spiritual reality through our particular relationship with Kṛṣṇa. The cowherd boys see Kṛṣṇa as their best friend, the elder cowherds see Him as their son, and the young cowherd girls see Him as their lover. They all feel that their position is the best, and subjectively they are all correct. By sincerity, service, and mercy we can transcend material existence and enter a world devoid of tension between the subjective and the absolute realities. In the material word, the relative and the absolute compete for supremacy and can destroy relationships. In the spiritual world, the relative and the absolute work together to accentuate loving relationships. Once going there, we will never have to come back to a world of relativity where "it's my way or the highway." *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.* ## Vanishing Heroes and Whining Fans ### By Vraja vihari Dāsa I RUBBED MY EYES in disbelief. It was indeed my hero. I had been collecting his photographs and articles, splashed in all the dailies, for over a decade now. His cricketing and writing exploits were well known, and my room was dedicated to his glorious life. As I saw him look somewhat lost across the street, I grabbed my chance to extol my love for him. My mind raced through a thousand things I could tell him. After all, I wasn't just any nineteen-year-old—I was his greatest fan! I ran across the street, panting and huffing, and introduced myself bashfully. Without giving me even half a smile, and only pretending to acknowledge me, he hurriedly looked in all directions. "Can I help you?" I volunteered. "I need a taxi. Can you call me one?" I dashed away and quickly returned with a cab, only to see him speeding off in another one. And before the two of us could muse over those nail-biting cricket climaxes, the hard-hitting articles, and all the wonderful, heart-wrenching moments, he was gone. As I strained my eyes to keep the taxi in sight, the deluge of Mumbai traffic soon consumed it. I sank on a bench nearby, overwhelmed by this once-in-a-lifetime meeting with the cricket legend, my venerable hero. Soon, however, the painful reality dawned on me: I meant nothing to him, and he couldn't care less for my euphoria. I was insignificant, and the reciprocation I desired so badly from him wouldn't be coming. *Desperate To Be Special* Years later, as I was shopping in the Indian supermarket of spirituality, I chanced upon a flyer that announced, "Discover the most special person: you." I couldn't help contrasting this and similar other propaganda with my earlier painful experience, where I was dismissed as of no consequence. Ads, billboards, movies, product covers—they make us feel we're the center of the universe, with the world at our fingertips. But reality throws up unpleasant surprises, and our letdowns belie the tall claims of the ad companies. These letdowns occur quite too often to be dismissed as pessimists' excuses. Meanwhile we march on, hoping the next encounter with the "real" world will turn things our way and make us feel special; and the "reel" world's there to keep us optimistic and positive. As we feed our consciousness with deceptive self-centered media images, we search for special moments and look for relationships that will massage our ego. Unfortunately people care more for their own ego than ours. The result is a far cry from the desperate reciprocation we crave. Relationships often turn sour and end in separation or divorce. The natural fallout of ego clashes is distrust and conflict, leading to spiraling domestic and social violence. The desperate search for self-worth leads many to seek a spiritual path, as evidenced by the booming "spiritual" business in India. But too many sects only bolster our self-obsession by encouraging us to believe we are God. They conjure up attractive phrases and synonyms for God such as "love," "fun and joy," and "peace and beauty." They comfort us with clever words and promise us peace through silent meditation or breath control. Riding on a newfound mental plane, we announce that life's incomplete without "spirituality." A few of us manage to see through this sham and are haunted by a deep sense of betrayal at the hands of myriad so-called gurus. A few years after the disappointing encounter with my hero, I became a Hare Kṛṣṇa devotee and learned that God, Kṛṣṇa, is the most special person and we are indeed insignificant in relation to Him and the cosmos. Besides, all the heroes of the material world are also, like us, simply names, soon to be washed away by the waves of time. Recalling my teenage encounter with one such hero, I felt how true was the philosophy of Kṛṣṇa consciousness. Many people, however, are appalled at this bold declaration of God's greatness and our insignificance because this reality is precisely what they try to forget. When confronted and exposed, a thief or a fugitive is only sorry and angry. The scriptures' portrayal of the harsh reality of this world unsettles the die-hard hell-bent on enjoying here. *Kṛṣṇa's Love Makes Us Special* A closer look at Kṛṣṇa's teachings reveals the position of every living entity as not simply inconsequential but also simultaneously special. We are all part of God, Kṛṣṇa, and our constitutional position is to serve Him, the Supreme, all-loving Lord. This service not only fills our heart with a level of happiness that transcends ordinary bodily pleasures, but it also reinstates us in our special position. Each soul has a unique relationship with Kṛṣṇa in the spiritual world, our original home. Although tiny and insignificant compared to the Lord, we can conquer Him through the process of loving devotional service. A finger is insignificant when separated from the body but has a special place when connected to the hand. A screw is useless when separated from the machine but when reconnected performs a unique function. It is our relationship with Kṛṣṇa that makes us special. Separated from Him, no hero worship can make our lives significant. Prayerful contemplation of our insignificance compared to the all-great Lord and His numerous servants makes us humble. This humility softens our heart and captures Kṛṣṇa's heart. In stark contrast to superstar adulation, where even the most passionate enthusiasts are left high and dry, a spiritual approach based on humility and service transforms unknown servants into glorious recipients of the Lord's mercy and love. *Kṛṣṇa Reciprocates With His Fans* Unlike modern heroes who may never care to know how much their fans love them, Kṛṣṇa, present in the heart as the Supersoul, knows our smallest desire and is ever ready to reciprocate with our longing to love Him. In fact, Kṛṣṇa is more eager to receive us in His loving embrace than we are to feel the warmth of His presence in our lives. Examples of the Lord's reciprocation with His "fans," or devotees, fill the scriptures. While a hero of this world may be selective about the company he keeps, Kṛṣṇa responds to a devotee's call irrespective of sex, status, influence, or even species. Mrgari, a barbaric hunter who half killed animals, enjoyed watching them die in excruciating pain. The Lord's confidential devotee Narada Muni transformed Mrgari, who was soon calling the Lord by chanting His names. Kṛṣṇa heard Mrgari's call and filled his heart with love and compassion. Mrgari went on to become a great saint who showed unparalleled kindness to all living beings. Kṛṣṇa heard the call of Dhruva, although the boy was merely five years old. Kṛṣṇa doesn't care for one's material intellect and sophistication. This is confirmed by His loving dealings with the monkeys of Vṛndāvana and His timely reciprocation with the elephant Gajendra, who in danger called out for the Lord. The hunchback Kubja and the impoverished Sudama were definitely not among the rich and famous. Vidura, son of a maidservant, was excluded from the elites of Hastinapura. Kṛṣṇa went out of His way to answer the pleas of all these devotees. *The Fate of Fleeting Heroes* What about the heroes I left behind for Kṛṣṇa? If I am insignificant, so is the cricket champion, who a few years down the line is now bereft of media glare and if fortunate may avoid a disgraceful omission from the squad for a bout of poor performance. The plight of beauty queens, macho men, and political messiahs is no different. The most sensational heartthrobs of the '80s are unsung today, replaced by a new batch of pretty faces, only to be soon followed by another fresh set. Daily, new heroes fill the billboards, television screens, and covers of leading magazines, and the country goes gaga over them. Young men and women madly follow these stars and etch their names in the flying pages of history. And how significant are they, really, even in terms of this one planet? Our neighbor China, the most populous nation in the world, has no clue about cricket or Bollywood, and its one billion plus citizens are busy with their own heroes. Precious human energy is thus wasted in vigorously pursuing ephemeral goals. *Making Way for the Real Hero* As for devotees of Kṛṣṇa, it's goodbye to a tragic life in a hypocritical and pretentious all's-well world. Rather than seek to be great, it's time to live in a world centered on service to the great. It's this attitude that conquers Him. As a response to our service and to our sincere calling through chanting of the holy names, Kṛṣṇa floods our heart with spiritual joy. We don't need to calm down the passion for hero worship; just change the object. With Kṛṣṇa as the center, there are no more letdowns. And despite all the charges of painting a gloomy picture of the world, the bright-faced Hare Kṛṣṇas continue to happily chant and dance to Kṛṣṇa's tunes. *Vraja Vihari Dāsa, MBA, serves fulltime at ISKCON Chowpatty (Mumbai) and teaches Kṛṣṇa consciousness to students at various colleges.* ## Paving the Way On Unpaved Roads *In British Columbia, Canada, some Hare Kṛṣṇa neo-pioneers work to materialize an important aspect of Śrīla Prabhupāda's vision.* ### By Yoginatha Dāsa VANAMALl seldom walks. Like most six-year-olds, she skips, spins, stoops, and joggles as she travels through her world on the trails and dirt roads of Saranagati Village in remote British Columbia. Her numerous trips, and those of others before her, have worn bare the path through the pine and fir forest from home to school. Vanamali Dasi's name means "servant of Kṛṣṇa, who wears beautiful forest flowers." She is a member of ISKCON's "third generation," children of the children of Śrīla Prabhupāda's disciples. She was born at home in Saranagati Village and is now being schooled there. The imprints of the devotees living here have formed the path she uses—shortcuts between houses, from houses to the temple, and to other special places in the forest like "the red bridge." Twenty years ago there were no trails. The valley now known as Saranagati was once a summer hunting ground for native Indians. In the 1930s Chinese immigrants tried to raise cabbages and potatoes there. Then, in 1987, fueled by a passion to fulfill Śrīla Prabhupāda's desire for *varnasrama,* a group of devotees from Vancouver pooled their money and made a downpayment on the land. There were no homes, and there was no running water or electricity. There were a few deeply rutted roads, some broken gray fences from another age, and two thousand acres of raw, slightly rocky, alkaline landscape surrounded by trees. There was no good reason to think this land could support a *varnasrama* village. In fact, there was no known history of human settlement on the land. Yet it was here that neo-pioneers like Vanamali’s grandparents, citing slogans of self-sufficiency and simple living, decided to build our model community. Unlike European pilgrims who reached their New World armed with physical fortitude and basic survival skills, the only skill I could bring from my childhood in the suburbs of Seattle and two years of college was how to strike a match. In 1987, abandoning all logic and common sense, I and others equally unprepared filled pick-up trucks with a few hand tools, some secondhand windows, and miscellaneous other implements. We then ventured blindly, foolishly, and enthusiastically into the cold and barren northland known now as Saranagati, burning with enthusiasm to serve our *guru* and his movement. *Prabhupāda's Vision* Before his passing, Śrīla Prabhupāda spoke often about *varnasrama-dharma,* the Vedic social system designed to help everyone make gradual spiritual progress. It was clearly a spoke in the wheel of his missionary scheme. "Our duty is that we shall arrange the external affairs also so nicely that one day they will come to the spiritual platform very easily, paving the way.... Vaisnava is not so easy. The *varnasrama-dharma* should be established to become a Vaisnava. It is not so easy to become Vaisnava." (Śrīla Prabhupāda, Māyāpur, India, 2/14/77) Although none of us could precisely describe a "*varnasrama* community," we felt certain of this: A band of well-intentioned devotees with a mandate to be Kṛṣṇa conscious turned loose in the British Columbia wilderness, with private ownership of their homes and a share of the surrounding land, would in time manifest *varnasrama*. It was similar to tossing a handful of corn seeds into an abandoned, uncultivated field in the spring and returning in the fall hoping to collect a harvest—a useless technique I once tried. *What did happen?* Carrying five-gallon buckets of water down sloping icy driveways was a little disheartening after a lifetime of turning on faucets. Lying on your back in cold mud to fasten heavy metal chains onto the wheels of a truck stuck in a gooey road seemed more like stupid living than simple living. Clawing in the dirt to produce a few carrots and potatoes rather than going to the grocery store seemed like a waste of time. And spending a day in the forest cutting and loading firewood was so much harder on the back than flicking a thermostat. I can still taste the sorry disappointment of planting my first spinach crop by squishing the seeds four inches into the soil—not knowing that I was sending them to a world of eternal darkness. Despite these and countless other struggles, Saranagati still exists. Was there a miraculous transformation of the landscape? By perseverance and the grace of God did the devotees turn a desert into Indraprastha, a heaven-on-earth, a glorious victory against all odds? Not exactly. We did establish gardens, a school, a temple, and twenty-five houses, ranging from rustic to elegant. And the happiness of our new life in the mountains somehow managed to win our hearts. There is a primal satisfaction in being able to open your front door any time of the day or night and shout, "Jaya Radhe-Syama!" as loud as you wish without fear of censure from neighbors. It is a relief to know that commuting to work means walking to the raspberry patch. Sleeping in rhythm with the seasons instead of the clock just seems right. Crystal-clear night skies with stars that blaze soothe the mind. The sprightly singing of birds has replaced the deafening groan of a giant urban machine. These little pleasures made the burdens of "living without" seem trivial. But what about our original mandate? What about our mission? Have we established *varnasrama*? Have we come any closer to understanding what it is? Have we satisfied the desires of our Guru Mahārāja? *A Symbolic Past* If *varnasrama* requires kings and *brahmanas* and is supposed to funnel *grhasthas* into the renounced order, then we have failed. And if *varnasrama* is meant to be a recreation of an ancient social system with well-ordered divisions of work, then again we have failed. On the other hand, if the spirit of *varnasrama* is to create a simple, unadorned way of life that supports God consciousness rather than constantly challenging it; and if *varnasrama* is intended to offer a stable, secure, and unhurried environment, a place where, as Bhaktivinoda Ṭhākura puts it, "spiritual life can be executed easily and automatically" (*Kalpataru,* Song 13), then Vanamali's trail and the twenty-first-century village of Saranagati deserve a second look. A well-worn path trodden by three generations of the same devotee family certainly symbolizes stability. We don't yet know if Vanamali and her playmates will live up to the prophecy of being the first true Western Vaisnavas, but at least we have planted the seeds, and they have sprouted. These children have not been tossed in the uncultivated fields of an impersonal institution or squished deep into the soil of gross materialism and electronic diversion. They are growing in the fertile land of Saranagati, where they can run free and breathe the fresh air. Here they come home to garden vegetables and *kirtana*. Their neighbors all wear *tilaka* and neck beads. Time will tell if this is in fact the beginning of *varnasrama* as Śrīla Prabhupāda desired it. Today, Saranagati is a wonderful place to pursue the inner life of Kṛṣṇa consciousness. And if nothing else, if one day Vanamali's children joyfully walk their mother's trail, then a rare and precious forest flower may have indeed sprouted from the rocky Saranagati soil. *Yoginatha Dāsa, his wife Udarakirti Devī Dāsī, and their three daughters live in a house made of straw, sticks, and stones in Saranagati Village, where they have successfully survived the Canadian winters since 1991.* ## From The Editor *You Can Get There from Here* "WHERE ARE YOU coming from?" That's the first question you're likely to ask someone who's phoning for directions to your home. Before you can begin to help, you have to know where the inquirer is now. Similarly, when spiritual teachers direct us toward our spiritual goal, it helps them to know exactly where we're coming from. While it's true that Lord Kṛṣṇa and Lord Caitanya give directions for everyone, in any situation, not everyone has faith in those directions or is willing to follow them in earnest. That's why Kṛṣṇa has agents in this world. Their service to Kṛṣṇa is to convince others of the truth of Kṛṣṇa's teachings and then guide them in applying the teachings to their lives. Those who accept the service of guiding others in spiritual life take on a profound responsibility. Śrīla Rupa Gosvami and other authorities in Lord Caitanya's line warn that a *guru* should not accept many disciples, because even among persons qualified to lead others to Kṛṣṇa, only a few rare souls can effectively lead thousands. Such pure souls can inspire many people because, as *Śrī Caitanya-caritāmṛta* tells us, Lord Kṛṣṇa directly empowers them to do so. We disciples and followers of His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda see in him the qualities and accomplishments of a directly empowered soul. Many who heard him speak felt he was speaking specifically to them, even when addressing a large audience. His books touched the hearts of millions. Śrīla Prabhupāda knew where the lost souls of his time were coming from: We're all victims of our spiritually depressed age. But we're individuals too, and Prabhupāda had to work with that reality, and he did. He didn't just reach one kind of person; he was able to connect with everyone from students and dropouts to businessmen, scholars, and scientists. Though thousands were beginning (or continuing) their journey from all variety of "places," his directions moved them all forward toward the goal of loving God. There's an old story about a city slicker who gets lost in the countryside. When he tells a farmer where he wants to go and asks for directions, the farmer says, "Well, you can't get there from here!" The humor in the farmer's remark lies in the fact that you can, of course, get anywhere from anywhere—you just might have to travel a lot and follow many directions. The old farmer, it seems, didn't want to be bothered by having to give complicated directions. Fortunately for us, Prabhupāda had no such reservations. He explained and explained and explained. He knew us well, and he knew we were slow learners. It didn't help that the bad directions we'd received from others (getting us more lost in the countryside) had turned many of us into skeptics. Prabhupāda knew that despite our endless list of spiritual negatives, we could "get there from here." He sailed for America to deliver Kṛṣṇa's message even when most Kṛṣṇa devotees from his country viewed people in the West as a lost cause. Prabhupāda knew that originally we all come from the same place: the spiritual world. His directions are not, therefore, meant to lead us to a new place. They're just meant to show us how to get back home. —Nagaraja Dāsa ## Vedic Thoughts The word *hari* conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhagavatam* 1.7.10, Purport Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace. Lord Śrī Kṛṣṇa *Bhagavad-gītā* 18.56 To taste the fruit of devotional service in Goloka Vṛndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections—religion, economic development, sense gratification, and liberation—are very insignificant achievements. Śrī Caitanya Mahāprabhu *Śrī Caitanya-caritāmṛta, Madhya* 19.164 Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Śrī Kṛṣṇa? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Siva. Sukadeva Gosvami *Śrīmad-Bhagavatam* 1.18.21 Give up the company of evil persons, partake of the association of saintly persons, perform pious deeds both day and night, and remember always the flickering nature of the material world. Canakya Pandita Deluded by ignorance, bewildered souls think themselves steady and wise. Baffled by their own conceit, they set themselves up as scholars and thus lead other ignorant souls further into darkness. In this way, those blinded by ignorance lead similarly blind men into the darkness of oblivion. *Katha Upanisad* 1.2.5 Lord Kṛṣṇa, the cowherd, transcends not only the material consciousness of wakefulness, dream, and deep sleep, but also the fourth realm of pure, spiritual awareness. *Gopala-tapani Upanisad* (*Uttara* 96) The infinite world of spiritual bliss is called Vaikuntha. There the Supreme Truth lives, being glorified by the personified *Vedas*, who are also present there. Brhad-vamana Purana