# Back to Godhead Magazine #44 *2010 (02)* Back to Godhead Magazine #44-02, 2010 PDF-View ## Welcome Lord Kṛṣṇa’s first lesson to Ajruna in the *Bhagavad-gītā* is "You're not the body; you're an eternal spiritual being." When Arjuna hears this, he wonders, "Does that mean I need to give up everything and go off somewhere to meditate?" It's a natural question. Arjuna asks Kṛṣṇa for guidance. Kṛṣṇa tells him that he should keep working but spiritualize his occupation by connecting it to Him. Kṛṣṇa repeats this point throughout the *Gita,* making it one of the book's central lessons. In this issue, three articles deal with the subject of work and Kṛṣṇa consciousness: "Hold On!" "Kṛṣṇa’s Economics: 1 – 1 = 1," and "All Work and No Pray Makes Our Lives Wasted." These articles contain valuable insights into how to keep Kṛṣṇa at the center of our lives as we go to work each day. In this issue you'll also hear about a devotee couple who decided on a different course for their lives. Inspired by Śrīla Prabhupāda's vision and instructions, they rejected entering the workforce and instead dedicated themselves fully to spreading Kṛṣṇa consciousness. They relied on Kṛṣṇa for their maintenance, and He provided. A gorgeous temple in Utah stands as a testament to their devotion and Kṛṣṇa’s blessings. Hare Kṛṣṇa. —*Nagaraja Dāsa, Editor* ## Letters *Practicing/Sharing Kṛṣṇa Consciousness at Work* I thoroughly enjoyed reading articles from the Nov/Dec 2009 (Special) issue of *Back to Godhead.* Because the articles were clear, concise and convincing to me, I have been encouraged to share the special issue with friends and colleagues. I look forward to conversations with them that surely will be generated in the future. While sharing these articles with my coworkers from other faiths, I decided to share only specific articles depending on the person. Based on my experience, it is much more effective to share specific articles that may fit their level of consciousness or personality. My objective has been to start and maintain spiritual conversations with them. Following instructions from scriptures has been beneficial for my conduct at work. It provides me greater strength to focus on my work amid workplace dualities—salary raise or not, supervisory position or a worker, exciting project or routine work. It encourages me to network with people of faith, which reduces my association with coworkers who might be inclined to gossip, politics, or even illicit activities. Damber Kumar Gurung Fairfax, Virginia *One Unscientific Article* Thank you for the excellent collection of scholarly and authoritative articles in the November/December issue discussing evolutionary theory from the Vedic perspective. I love to share my BTG with friends and coworkers new to the philosophy, and the issue addressed Darwin's theories in a logical and thoughtful way, through scientific evidence as well as *sastra* [scripture]. The only article I felt was out of place was the final article [by Urmila Devī Dāsī], which told about the creation of the different bodies for living entities. I fear that article might have seemed quite unscientific compared with the rest of the issue. I have been a devotee since 1972, and had never read that account. There are many well-known passages from *Śrīmad Bhagavatam* that explain how the living entity comes into the material world. I would prefer to acquaint newcomers with the absolute truth of Kṛṣṇa consciousness through those descriptions. Thank you for your preaching work in service to Śrīla Prabhupāda and Lord Caitanya's movement. Braja Banesvari Dasi Via the Internet Urmila Devī Dāsī replies: I’m glad you appreciated the issue on evolution. The account at the end, from the *Śrīmad-Bhagavatam,* is indeed how *sastra* describes the creation of each species. It is true that often in ISKCON we do not discuss these specific details, such as which demigoddess created which species. We often simply say that the various species are Brahma’s creations, or that the celestial *devas* create the species. It is true that this account is not scientific in the sense of something we can perceive and test. But the same can be said for evolutionary theory about the origin of species. Ancient history cannot be verified scientifically. How the living entity comes into the material world is a separate topic from a discussion of how the demigods and demigoddesses create various species of bodies for the fallen living entities to inhabit. We dealt somewhat with the living entity coming to the material world in the article “Evolution of Consciousness.” *Renewed Appreciation* I am reading both *The Science Of Self-Realization* and *Śrīmad-Bhagavatam,* First Canto, Part One, for the first time, and every single page amazes me. I use to read *Bhagavad-gītā As It Is* regularly many years ago, but I have just purchased it to start studying once again. I am fifty-seven years old and finding myself drawn to Kṛṣṇa more every day. I chant all the way to work and home, and I think about Him and what all of His devotees are doing to bring all of us back to Him. I visit the Krishna.com website every day, and I appreciate what all of you do to keep it updated and all of us connected. Steve Harvell Via the Internet *False or Illusory?* In the book *The* *Quest for Enlightenment,* Śrīla Prabhupāda says that the concept of the material world as being an illusion is false. But in his purport to *Śrīmad-Bhagavatam* 1.1.1, he says that the material world is a false one. Please clear up this apparent contradiction. Anamika Thakur Via the Internet *Our reply:* Your paraphrasing of Śrīla Prabhupāda's words is not quite accurate. Śrīla Prabhupāda and all Vaisnava philosophers say that the material world is illusory but not false. There is a class of philosophers who claim that the material world is false, by which they mean that it does not actually exist at all. Due to our illusion, they say, we think the world is out there while in reality it is not there. But according to the *Bhagavad-gītā* and *Śrīmad-Bhagavatam,* that is not so. And that is being refuted in *The Quest for Enlightenment.* In *Śrīmad-Bhagavatam* 1.1.1, the world is not said to be false; it is said to be temporary. Anything temporary can also be said to be illusory because one moment it exists and the next moment it is not there. But the world as it is exists. Souls occupy that world. The world is the material energy of Kṛṣṇa, as explained in Chapter Seven of the *Bhagavad-gītā.* So it is real in the sense that it exists. It is wrong to think that it does not exist at all. But things here are temporary and changing, and so we term the material world *illusory.* ## Sources of Suffering *Vrindavan, India, November 4, 1976* Because we are ignorant of the subtle laws of nature, our endeavors for happiness in this world often only add to our distress. > lokah svayam sreyasi nasta-drstir > yo ’rthan samiheta nikama-kamah > anyonya-vairah sukha-lesa-hetor > ananta-duhkham ca na veda mudhah "Due to ignorance, the materialistic person does not know anything about his real self-interest, the auspicious path in life. He is simply bound to material enjoyment by lusty desires, and all his plans are made for this purpose. For temporary sense gratification, such a person creates a society of envy, and due to this mentality, he plunges into the ocean of suffering. Such a foolish person does not even know about this." —*Śrīmad-Bhagavatam* 5.5.16 This is the description of the material world. *Anyonya-vairah:* Everyone is simply envious of one another. This is the material world: I am envious of you; you are envious of me. You can extend this principle to family, society, community, and nation, but the basic principle is enviousness, nothing else. A verse in the beginning of the *Śrīmad-*Bhagavatam** (1.1.2) describes who is fit to accept the spiritual principles of the **Bhagavatam*: dharmah projjhita-kaitavo ’tra paramo nirmatsaranam.* The *Bhagavatam* is meant for persons who are no longer envious. Those who are envious have no entrance into the principles of *Śrīmad-*Bhagavatam**. The whole world is based on the principle of enviousness, *anyonya-vairah.* And what is the result of this enviousness? *Sukha-lesa-hetu:* temporary happiness. The nature of the material world is that so much fighting goes on between nation and nation, person and person, community and community. Despite so many legal codes, people fight with one another. The United Nations was created to stop fighting between nations. But what is the United Nations? I have already explained many times: It is an assembly of barking dogs. That's all. "United" Nations—they will never unite. They will go there and bark. Many times we have seen nations show their enviousness there. In the *Bhagavad-gītā* (5.29) Kṛṣṇa says *sarva-loka-mahesvaram:* "I am the proprietor of all planets." But we are claiming, "This is my country," "This is India, my country," "This is my Pakistan," "This is my America," "This is my Russia"—and fighting. One group claims proprietorship of some land, and another group says, "This is not yours. It is ours." Despite the United Nations, such fighting still goes on. Why? *Ananta-duhkham ca na veda mudhah:* People create unlimited misery for themselves, but they do not know it. People are rascals. They claim rights to property and they fight. They are forced to do it because they have been placed in the material world, which creates a condition of suffering. Lord Kṛṣṇa says in the *Bhagavad-gītā* (7.14) *daivi hy esa gunamayi mama maya duratyaya:* "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." I have given this example many times: In school the teacher engages two naughty boys to grab and pull each other's ears. Similarly, nature engages souls in the material world. People have manufactured *ugra-karma*—"horrible works"—for the annihilation of this world. Russia has the nuclear weapon, and the Americans too. They are looking for the opportunity to drop the bomb here and there, and everything will be destroyed. People do not know the aim of life. They engage in *ugra-karma* and create enmity. In the *Śrīmad-Bhagavatam* (7.9.43) Prahlada Mahārāja has said, *soce tato vimukha-cetasah:* "I am simply concerned for these rascals." As a Vaisnava, a devotee of the Lord, Prahlada Mahārāja has no problems. A devotee will be satisfied if he has the opportunity to read and recite *Śrīmad-Bhagavatam* anywhere, in any part of the world, even sitting underneath a tree. One who has education can read *Śrīmad-Bhagavatam*. But even if one has no education and cannot read, still he has no problem. He can chant: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. He can enjoy anywhere. *The Illiterate Brahmana* There is a practical example in this connection. While Śrī Caitanya Mahāprabhu was touring in southern India, in the Ranganatha temple He saw an illiterate *brahmana* trying to read the *Bhagavad-gītā.* Many people were coming and criticizing him. "Well, *brahmana,* how are you reading *Bhagavad-gītā*?" He did not reply. Caitanya Mahāprabhu approached him and saw that the *brahmana* was looking at the *Bhagavad-gītā* with tears gliding down his cheeks, so He could understand, "Here is a pure devotee." He asked him, "Well, *brahmana,* what you are reading?" The *brahmana* replied, "Sir, I cannot read. I am illiterate and cannot read the Sanskrit." Caitanya Mahāprabhu then asked him, "Then what are you doing?" "My Guru Mahārāja knew that I am illiterate, but he told me to read the *Bhagavad-gītā* every day. So on his order, although I do not know what is written there, I am trying to read." "Oh, that's very nice," Caitanya Mahāprabhu said. "You are carrying out the order of your Guru Mahārāja. But it appears that you are crying. Why are you crying if you cannot read?" "Because as soon as I take this *Bhagavad-gītā* in my hand, I see the picture of Arjuna asking Kṛṣṇa to place his chariot on the battlefield, and Kṛṣṇa is driving the chariot on Arjuna's order. Seeing this creates some feeling in me: 'Oh, Kṛṣṇa is so kind, so nice. Although He is the Supreme Personality of Godhead, He is carrying the order of His devotee as a servant.' When I feel this, I cry: 'Oh, how kind Kṛṣṇa is! How merciful Kṛṣṇa is!'" *Caitanya Mahāprabhu embraced him.* "You are reading *Bhagavad-gītā.* It is not about literacy or education or knowing grammar and putting forth a jugglery of words. That is not reading. If one feels the purport of *Bhagavad-gītā,* that is reading *Bhagavad-gītā.*" Kṛṣṇa consciousness does not depend on a literary career. A devotee is satisfied if he can think of Kṛṣṇa. Kṛṣṇa wants that. > man-mana bhava mad-bhakto > mad-yaji mam namaskuru "Always think of Me, become My devotee, worship Me, and offer your homage unto Me." (*Bhagavad-gītā* 18.65). Kṛṣṇa never said, "Become a great *pandita* or grammarian to read *Bhagavad-gītā* or *Śrīmad-Bhagavatam.*" If you are a *pandita* or grammarian, you can use your knowledge to read the scriptures. Otherwise, anyone, even a child, can do this: *man-mana bhava mad-bhakto mad-yaji mam namaskuru.* One can come into this temple and offer obeisances. That will also do. Therefore a devotee can be satisfied in any condition of life, provided he can think of Kṛṣṇa’s lotus feet. That's all. That much. Therefore Prahlada Mahārāja said, "I have no problem in crossing the ocean of nescience. That solution is already there. Wherever I am I shall think of Your lotus feet. That's all." "But you appear to be unhappy." "Yes, I am unhappy." "Why?" *Soce tato vimukha-cetasah:* "I am thinking of these rascals who have rejected Your instructions in the *Bhagavad-gītā.*" *Busy Wasting Time* Like monkeys and dogs, people are busy. You will see they are very busy, going here, going there, going there—just like monkeys, jumping from one tree to another. Wherever the monkey stands, he moves his arm or his body. He may appear to be very busy, but people will immediately take a stick: "Go away! Go away! Go away!" People are making big, big plans to be happy like the monkeys. Therefore here it is said, *arthan samiheta nikama-kamah:* "He is simply bound to material enjoyment by lusty desires, and all his plans are made for this purpose." It is the duty of everyone to do something for his own welfare. But, as today's verse begins, *lokah svayam sreyasi nasta-drstih:* "These rascals are blind to their real interest." *Sreyas* means real interest, and *preyas* means immediate profit. *Nikama-kamah,* sense gratification, is very nice immediately. "I enjoy sex life. This is very nice. Why shall I chant Hare Kṛṣṇa ? Let me enjoy sex." *Preyasi:* This is pleasure. But it is not real pleasure; therefore the verse says *nasta-drstih,* "without sight." A rascal does not know that sense pleasure is not actual pleasure. It creates different types of miserable conditions. *Nasta-drstih.* The rascal has no eyes to see this fact. Take sex life, for example. The ignorant person does not know that it is the cause of suffering. There are two kinds of sex life, legal and illegal. Legal is sex in married life. And sex without marriage, like cats and dogs in the street or here and there, that is illegal. In spiritual life, legal sex is allowed. Kṛṣṇa says, *dharmaviruddho … kamo ’smi:* "I am sex life according to religious principles." (*Bhagavad-gītā* 7.11) The scripture allows sex life for a married man and woman to create progeny. But illegal, illicit sex is most abominable. Still, in either case, illicit or legal, sex causes so much suffering. Consider the sufferings caused by illicit sex. Now abortion, killing the child, is going on. That is very sinful. Those involved must suffer. But they do not know this. *Ananta-duhkham ca na veda mudhah.* They are taking the risk of suffering life after life. Those who kill the child within the womb will be punished. They will also enter the womb of a mother, somebody will kill them, and they will enter another mother's womb and again be killed. They will go from one womb to another as many times as they have killed. They will never see the light of the world. That is the punishment. But people do not know this. *Ananta-duhkham ca na veda mudhah.* They do not know how the laws of nature are working. A life for a life. You have no right to kill any life. You cannot kill even an ant. If you kill, then you have to suffer. *The Sage's Punishment* These are not stories. There are many instructive incidents described in the scripture. Vidura was an incarnation of Yamaraja, the great lord of death, and a sage cursed him to be born as the son of a maidservant. Why? The sage was brought to the court of Yamaraja, and he was to be punished by having a lancet pierce through his rectum and out the top of his head. The sage asked Yamaraja, "Why have you put me into this tribulation. Why have you given me this punishment? What is my fault?" Yamaraja explained, "In your childhood you pierced the rectum of an ant with a nail. Therefore you must be punished like this." Just see. In childhood playing he pierced the ant. Sometimes we have seen children do that, and it counts. You cannot harm any animal, any living being. You cannot do that. But these rascals are regularly killing. Although they have a human body, although they have scientific intelligence, they do not know how nature's law works. They do not care to know. They say these ideas are all mythology. But this is not mythology. *Na veda mudhah.* They do not know the law of nature. *Ananta-duhkham:* If you harm others, you must suffer. We should be very, very careful. We are implicating ourselves step by step. People do not know this. The material world is the place where at every step we create more difficulties: *padam padam yad vipadam.* The *Bhagavatam* (10.14.58) says: > samasrita ye pada-pallava-plavam > mahat-padam punya-yaso murareh > bhavambudhir vatsa-padam param padam > padam padam yad vipadam na tesam "For one who has accepted the boat of the lotus feet of the Lord*,* who is the shelter of the cosmic manifestation and is famous as Mukunda*,* or the giver of liberation*,* the ocean of the material world is like the water contained in a calf's footprint. Param padam*,* or the place where there are no material miseries*,* or Vaikuntha*,* is his goal*,* not the place where there is danger in every step of life." How does one accept the boat of the lotus feet of the Lord? Śrī Caitanya Mahāprabhu has warned: > niskincanasya bhagavad-bhajanonmukhasya > param param jigamisor bhava-sagarasya > sandarsanam visayinam atha yositam ca > ha hanta hanta visa-bhaksanato ’py asadhu "For a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly." (*Caitanya-caritāmṛta, Madhya* 11.8) Anyone who desires to render devotional service dedicates his life for the service of Bhagavan, Kṛṣṇa. Kṛṣṇa demands that. A person must decide, "Yes, I shall fully surrender to Kṛṣṇa." Such a surrendered person is *niskincana,* "one who possesses nothing." "Surrender" means that one has finished all one's material business. That includes karma, or fruitive work, as well as *jnana,* or philosophical speculation, and ordinary yoga. *Bhakti,* devotional service, means that one is done with all of these. One wants only to surrender to Kṛṣṇa. We have to become *niskincana*—no more material business. Who can do that? *Bhagavad-bhajanonmukhasya*: One who is eager to serve the Lord. In the *Bhagavad-gītā* (9.3) Kṛṣṇa says, "If you do not come to Me, if you do not accept Me, then you will continue the cycle of birth and death." And that means *ananta-duhkham:* life after life, your suffering will go on. We should be very, very careful not to waste this human form of life even for a moment. That is real life. Rupa Gosvami has written, *avyartha-kalatvam:* A devotee should always be alert to see, "One moment has passed. Did I waste it or use it well?" That should be the point. *Ayusah ksana eko ’pi na labhya svarna-kotibhih.* Canakya Pandita has said that one moment of our life cannot be returned in exchange for millions of dollars. Those who are advancing in spiritual life—how careful they should be! Therefore Rupa Gosvami has given the formula *avyartha-kalatvam:* Not a single moment should be wasted without chanting Hare Kṛṣṇa. Thank you very much. ## Śrīla Prabhupāda Speaks Out *The Standard for a Leader* *The following conversation between His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place on an early-morning walk in December 1973 at Venice Beach, California.* Disciple: Śrīla Prabhupāda, sometimes we argue that although the laws of nature are very powerful, we can overcome such things as disease and death if we surrender to Lord Kṛṣṇa, since He is controlling nature. But skeptics say we can gradually come to control the laws of nature on our own, without God. Śrīla Prabhupāda: No, we are forced to accept the laws of nature. How can anyone say he has conquered the laws of nature? Disciple: Well, the doctors and biologists have conquered so many diseases. Śrīla Prabhupāda: But people are still becoming diseased. How have the doctors stopped disease? Disciple: In Africa and India, for instance, they are inoculating everyone against smallpox, and they've saved many thousands of children from dying. Śrīla Prabhupāda: But the children will grow up and get old and die eventually in any case. So death has not been stopped. And besides, why do they bother about these children? They don't want overpopulation, so logically the doctors should let them die. But the doctors are illogical. On one side they want to check the death of children, and on the other side they recommend the use of contraceptives and kill the children in the womb by abortion. Why? Why are they killing? To check the increase in population. Then when children are dying in another part of the world, why are they anxious to save them? Disciple: Once the child is born, they want to save him. But when the child is still in the womb they feel they can kill him. They say he is not yet a human being. Śrīla Prabhupāda: But the child is already born as soon as a woman becomes pregnant. Pregnancy means the child is already born. How can they say there is no child? What is this nonsense? When a woman is pregnant, why do we say she is "with child"? This means the child is already born. Therefore, I say this abortion business is simply rascaldom. Disciple: Well, they've rationalized it. Śrīla Prabhupāda: How? Disciple: Sometimes they say they're just doing what they feel is best. And of course they deny that there's any such thing as karma to punish them later. It seems like they have a kind of "rabbit philosophy." When a rabbit closes his eyes so he doesn't see the wolf bearing down on him, he may actually think he's safe. Śrīla Prabhupāda: So, the abortionists believe in rabbit philosophy. It is not a man's philosophy. It is rabbit's philosophy, frog's philosophy, ass's philosophy. And they have been described in *Śrīmad-Bhagavatam* (2.3.19): *sva-vid-varahostra-kharaih samstutah purusah pasuh.* The leaders, who often support abortion, are rascals, and they are glorified by another set of rascals and fools—the people in general. Because the whole population is made up of rascals, they elect a rascal as their leader. Then, being dissatisfied, they throw the first rascal out of office and elect another rascal. This is called *punah punas carvita-carvananam:* chewing the chewed. The people do not know whom to elect. Therefore they have to be educated to choose a leader who is God conscious, who is actually fit to be a leader. Then they will be happy. Otherwise, they will go on electing one rascal and rejecting him, electing another rascal and rejecting him, and so on. In America there is a slogan "In God we trust." So, we don't say, "Elect me President." We simply say that the standard for a leader should be that he knows who God is and that he trusts in Him. And if people actually want to know who God is, they can read *Bhagavad-gītā.* They should read it with intelligence and try to understand, and then for further progress they may study *Śrīmad-Bhagavatam.* It is not that we are theorizing. We are taking our information about God from authorized books. Disciple: In our leaflet about politics, we list the qualifications of a leader. First we say he must follow the four regulative principles: no meat-eating, no illicit sex, no gambling, and no indulging in intoxicants. And the one positive injunction we give is that the leader chant the holy name of the Lord. But someone might argue that these requirements violate the constitutional principle of separation of church and state. Śrīla Prabhupāda: If you believe in God, why should you have any objection to chanting the holy name of God? If you say, "In God we trust," then you must know the name of God and the address of God. Then you can actually trust Him. And if you don't know these things, then learn them from us. We are giving you God's name, address, qualities—everything. And if you say there is no God, then what is the meaning of "In God we trust"? Disciple: They have made propaganda to separate church and state, but they've also separated God and country. Śrīla Prabhupāda: Those who are making this propaganda do not understand what God is. God cannot be separated from anything, because everything is God (*maya tatam idam sarvam*). If they study the *Bhagavad-gītā* they will understand that God is present everywhere. It is not possible to separate anything from Him. Just as your consciousness is present in every part of your body, so the supreme consciousness, God, is present everywhere in the universe. Kṛṣṇa says, *vedaham samatitani:* "I know everything that has happened." Unless He is everywhere, how can He know everything? What do you say? Disciple: This is logical, Śrīla Prabhupāda. Śrīla Prabhupāda: How can you separate God from the government? You may reject any so-called church, any so-called religion that agrees, "Yes, God and the state should be separate." And that is God's instruction—that we reject such so-called religions. *Sarva-dharman parityajya mam ekam saranam vraja:* "Give up all kinds of so-called religion and simply surrender to Me," Kṛṣṇa says in *Bhagavad-gītā.* People may say they believe in God, but you can know they are ignorant of what God is when they try to separate God from government. ## Kṛṣṇa’s Economics: 1 – 1 = 1 *Taking shelter of Kṛṣṇa is the key to peace and prosperity.* *By Arcana Siddhi Devī Dāsī* Last year, eight Academy Awards went to a low-budget movie filmed in India, *Slumdog Millionaire.* Moviegoers reported feeling uplifted by the story. The idea that a beggar from the slums of India could win a million dollars on a game show filled them with hope. Although the story wasn't true, it presented a popular theme found throughout the ages: from pauper to prince. In the current receding economic tide, the opposite scenario is much more realistic and prevalent: from riches to rags or prince to pauper. So it isn’t hard to understand how *Slumdog Millionaire* could provide millions of viewers some hope that things in their life can turn around for the better. Throughout history the economy has gone through cycles. Generally economic downturns result from excessive greed and exploitation. So should anyone be surprised about the current state of affairs? If we are immersed in the mentality of enjoying separately from the Lord on this material plane of existence, then we are subjected to the laws that govern this world. We know from the *Bhagavad-gītā* that this realm is one of duality—happiness and distress, loss and gain, victory and defeat. And everything is temporary. This is a recipe for anxiety, which is always heightened during difficult times. But those who have taken to the path of devotion to God, Kṛṣṇa, are under a different set of rules. We might call these rules Kṛṣṇa’s economics, where 1 – 1 = 1. For pure devotees, who live fully in the spiritual reality, nothing is ever diminished; resources are never lost or depleted. And even for those not yet perfect, Kṛṣṇa’s economics apply according to the devotee's level of progress. Śrīla Prabhupāda tells a story to exemplify the principles of this economics. Once there was a young boy in India who came from a very poor family. He was a student in the *gurukula,* and his teacher was hosting a big festival for the community. He asked all his students to bring some food for the event. When the boy went home and asked his mother what he could bring, she told him they were too poor and couldn’t contribute anything. The little boy began to sob. Seeing her son in distress, she advised him to go to forest and find Dina Bandhu (a name for Kṛṣṇa meaning "the friend of the poor"). Feeling some hope, the little boy went to the forest calling out loudly, “Dina Bandhu, please come. Dina Bandhu, please come.” After some time, Kṛṣṇa appeared. Hearing of the boy's plight, He told him to tell his teacher that he would bring yogurt for the festival. The Lord instructed him to return to the forest on the day of the event and He would give him the yogurt. The teacher was pleased to hear that the child would supply the yogurt for the festival, and on the morning of that special day, the little boy went to the forest, again calling for his Lord to come. Kṛṣṇa appeared with a pot of yogurt, and the boy happily went to school with his treasure. But when the teacher saw that the boy had brought only a small pot of yogurt, he was angry. “What! You have brought only this much yogurt? Hundreds of people will be attending our festival.” In his anger the teacher knocked the pot from the boy's grip, and the yogurt spilled out onto the floor. When the teacher picked up the pot, he was amazed to see that it was still full of yogurt. He again spilled the yogurt, and to his astonishment it remained full. This story shows, among other things, why there can never be a recession in the spiritual world. If we take shelter of the Lord, He will protect us from any lack or limitation. Kṛṣṇa tells us in the *Bhagavad-gītā* (9.22) that He will preserve what a fully surrendered devotee has and provide what he lacks. Kṛṣṇa will take care of our needs to the degree that we are dedicating our life to Him. *Examples from Early ISKCON* Devotees over the years have had many experiences to verify Kṛṣṇa’s promise to provide and take care of His devotees. In the very early days of Prabhupāda’s mission, some devotees living together in San Francisco didn’t have money to pay the rent for their apartment. The morning of their impending eviction, they were leaving their apartment to go down the street for the morning service at the temple. As they came outside, hundred dollar bills floated down from an undetectable source. They gathered up the money and were able to pay their rent and give a sizable donation to Śrīla Prabhupāda. When devotees in Philadelphia faced a similar situation, they decided to continue their regular spiritual service of public chanting and depend on Kṛṣṇa’s mercy. The day the rent was due, a man they had never seen before and never saw again came up to their chanting party and handed them an envelope marked “For Krishna.” It contained the exact amount of the rent. In both these examples, Kṛṣṇa placed devotees in a situation where their only recourse was to depend on Him. He sometimes places devotees in a difficult situation just to prove that He is the source of their supply. In this way the devotees' faith becomes stronger, and they become free from anxiety in future distressful situations, knowing that Kṛṣṇa will provide for all their needs. *Using Resources in Kṛṣṇa’s Service* Another principle in Kṛṣṇa’s economics is that the more devotees are able to use their resources in the Lord’s service, the more they will be given. Śrīla Prabhupāda exemplified this principle in his outreach efforts after coming to the United States in 1965. In just a few short years, his mission had over a hundred temples throughout the world, with many resources to spread Lord Caitanya’s teachings. If we misuse resources meant for the Lord’s service, then He may restrict our assets or take them away. If wealth causes someone to forget about his or her service to the Lord, then out of love for that person, the Lord may confiscate the wealth. Kṛṣṇa protects His fledgling devotees from becoming enamored by too many material possessions or becoming proud of them. Another important tenet of Kṛṣṇa’s economics is that when we give, we get. Kṛṣṇa tells us in the *Bhagavad-gītā* that as we surrender to Him, He reciprocates accordingly. Money, time, our labor, our material attachments—we can give all these to the Lord, and He will reciprocate beyond our greatest expectations. *The Fortunate Fruit Vendor* The scriptures contain many stories to support this principle. The *Śrīmad-Bhagavatam* tells the story of Kṛṣṇa, as a toddler, going out to barter with a fruit vendor. He held some grains in His small hands. But by the time He reached the vendor, most of the grains had slipped through His little fingers, and He had almost nothing left to give her. Seeing the Lord’s enchanting, effulgent face, the fruit vendor felt love in her heart for the child. She piled His arms full of fruits. In exchange the Lord filled her basket with valuable jewels. Examples of Kṛṣṇa’s generosity shouldn’t inspire us to enter a mercantile relationship with Him. We shouldn't think, "I'll give so much to the Lord, and I'll get back so much." While it is true that Kṛṣṇa may fulfill such desires, we will be missing out on the real reward, love for Him. We should give to Him in a mood of service and beg to be able to take part in His eternal service. In the eternal reality, everything is perpetually provided, and there is no anxiety over how to maintain oneself. We can take inspiration from pure devotees, who have no desire for anything beyond life's bare necessities. Their consciousness is merged in the transcendent reality, the world where wealth is unlimited and trees fulfill any desire (although the residents desire only things to serve Rādhā and Kṛṣṇa ). They eat sumptuous, rich food, not for sense gratification, but because it makes Kṛṣṇa happy. They wear beautiful clothing and ornaments only to make Kṛṣṇa happy, and their wealth is a pure, ever-increasing emotion of love for their Lord. If we apply these principles in our lives, we too will enter a consciousness where Kṛṣṇa’s economics prevail. Even while living in this world, we can become free of our material conditioning. Kṛṣṇa’s stimulus package for the present times is to chant His holy names: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. These names will purify our heart of desires for things that separate us from loving Kṛṣṇa. This formula of chanting has the potency to bring peace and prosperity to the whole world. ## Earth: A Meditation *By Urmila Devī Dāsī* *While we live on the Earth and use its products, the solid forms of Kṛṣṇa’s energy can remind us of Him.* It may seem there can be nothing more ordinary, more the essence of matter, or more mundane than the Earth. But when we take a moment to notice and reflect, our awareness of the ever-present Earth can easily stimulate the most elevated plane of spiritual consciousness. Kṛṣṇa has categorized His gross material energies as five: earth, water, fire, air, and ether. In modern terms these energies are called solids, liquids, radiant energy, gases, and space. Therefore, Kṛṣṇa’s energy of “earth” refers to all matter in a solid state. Yet, because the planet Earth is the biggest example of this energy, we will here use the planet as symbolic of solid matter in general. Kṛṣṇa, the Supreme Lord, is both identical with and separate from His energies. By meditating on His energies, therefore, we can learn much about Kṛṣṇa and appreciate His presence. Kṛṣṇa recommends such meditation throughout the scriptures. For example, at Kurukshetra He tells the cowherd girls of Vṛndāvana, His beloved devotees, to always feel His presence through His energies. Prabhupāda comments: “This important instruction by Lord Kṛṣṇa to the *gopis* can be utilized by all devotees engaged in Kṛṣṇa consciousness.… The cosmic manifestation is nothing but a display of Kṛṣṇa’s energy, and because the energy is not different from the energetic, nothing is different from Kṛṣṇa. When this absolute consciousness, Kṛṣṇa consciousness, … is present, then we are not separated from Kṛṣṇa.” *The Planet Earth Reminds Us of the Lord* Rocky peaks of the Olympic Mountains, wearing hair of snow, poke through the clouds on the horizon, viewed across the water from where I walk on Vancouver Island in Canada. Huge, solid, beautiful, majestic, those towers of earth draw one’s eyes again and again. Other than occasional dramatic displays such as cloud-piercing mountains, the Earth often goes unnoticed in daily life. But the Earth exhibits qualities that can easily remind us of the Lord’s qualities. For example, the Earth is solid and dependable, and Kṛṣṇa is so dependable that even demonic beings know that if they follow universal rules, the Lord will not harm them. Anyone can depend on Kṛṣṇa to accept offerings made with faith and devotion, regardless of the person’s background or material qualifications. The Earth is tolerant and continues to support us even though we abuse her by drilling for oil and strip-mining her body, and by spilling the blood of her children upon her in war. In a similar way, Kṛṣṇa continues to be the friend of all living beings, even those who blaspheme Him and try to cause Him pain. The solid nature of Earth gives us a sense of balance, harmony, and grounding when walking upon her. Similarly, anyone in touch with Kṛṣṇa can stay undisturbed in any situation. The Earth can sometimes change her face from that of a benign solid object to one of sudden anger in the form of quakes and volcanoes. Similarly, Kṛṣṇa’s face, normally graced with a sweet, gentle smile, can sometimes show loving anger, such as when His incarnation Balarāma caused an earthquake in ancient Delhi to bring the rulers there to their senses. Despite the occasional upheavals, the Earth is the foundation and support of everything, its mountains compared to the bones of the Lord’s universal form. Kṛṣṇa also tells us in the *Bhagavad-gītā* that He is the support of all, holding everything as a string holds the pearls of a necklace. Kṛṣṇa sustains and maintains all living beings. We can easily remember this truth when we think about how most of our necessities come from the Earth. One of our prime necessities is shelter. In the form of the materials that make up our homes, the Earth is the source of shelter from the weather, intruders, and animal pests. Brick, cement, steel, wood—all are directly from the Earth or grow from her. When we look around our shelter, we can meditate on how Kṛṣṇa is the ultimate shelter. His love, wisdom, mercy, and kindness offer us the shelter of spiritual knowledge. When we attain that knowledge, we have no fear of heat, cold, rain, decay, or thieves. Rather, we know we are eternal spiritual beings never touched by any material difficulty. Beyond that, one who knows Kṛṣṇa finds deep shelter in His all-good love, a love whose quality and quantity is millions of times greater than the love we feel when coming into our mother’s arms in our childhood home. People commonly feel a sense of shelter from the part of the planet where they were born or spent their childhood. That attachment can be so strong that huge armies go to war for the sake of their homeland, risking death and lifelong injury. What price humans are willing to pay for attachment to a particular piece of the Earth! Earth is simply part of Kṛṣṇa’s material energy, representing a fragment of a fragment of His opulence and splendor. Yet attachment to homeland brings enough pleasure that people will sacrifice much to keep a connection with it. We can think of how attachment to the ultimate source of Earth, Kṛṣṇa Himself, gives unbounded and ever-expanding satisfaction. Those who taste a drop of attachment to Kṛṣṇa gladly surrender more than any soldier to deepen it. They'll sacrifice everything and anything to increase it. Yet upon doing so, they feel as if they have given nothing at all in comparison to what they are gaining. Our attachment to the Earth is not merely emotional. Our bodies, and indeed all physical objects, are drawn to the ground by gravity. Because we are always experiencing gravity, it gives us one of the easiest opportunities to turn our hearts and minds to Kṛṣṇa at every moment. God is the all-attractive, His attractive force functioning in part under the name of gravity. If we take a minute now to feel how we are being pulled, anchored, attracted to the Earth, we can think about how that attractive force is really the energy of Kṛṣṇa’s expansion Balarāma, or Sesa. The Earth attracts not only through gravity but also through magnetic energy. We can remember how the saint Prahlada declared that his mind and heart were drawn to Kṛṣṇa as naturally as iron to a magnet. The Earth planet is the largest object we directly touch daily, and her size can remind us of how Kṛṣṇa is the greatest, the largest—bigger than the biggest. Just as we cannot see beyond the horizon, so we can never know all of God and His unlimited, expanding qualities and activities. *Soil and Dirt Remind Us of the Lord* The Bible says that our bodies come from dust and return there as well. Our bodies are formed from the food we eat, which grows in the Earth. And when we, the soul, leave our body at death, the body is buried or burned, either of which returns it to a state of mixing again with the Earth. Dead bodies thus become the basis for the growth of new bodies. Similarly, Kṛṣṇa says that He is the beginning, middle, and end of all things; He is their origin and their dissolution. Thus we see His divine qualities in the Earth. Those of us who have worked on farms or gardens know how deeply satisfying it can be to work with the dirt. Planting, weeding, watering, fertilizing—all may give a sense of peace and satisfaction rarely found in the concrete jungles of modern cities. Even city dwellers flock to parks where they can sit on rocks or grass-covered ground and lean against trees. Walking barefoot in sand or soil and getting one’s hands full of rich loam is a delight that has attracted children for millennia. When contacting soil, we can meditate on how fulfilling it is for the soul to connect with its ultimate source, the Absolute Truth, Kṛṣṇa. Satisfaction from handling soil comes in part from the fresh smell of the land. Kṛṣṇa says that He is the fragrance of earth. Whatever scent we find in flowers, fruits, vegetables, grasses—anything grown from the Earth—reveals some part of Kṛṣṇa’s divine fragrance. And what of malodorous smells originating from dirt? Even they represent Kṛṣṇa, in His aspect as the eventual destroyer of the material world. Earth can also be used as a medium for artistic expression. Paper or fabric on which to write or paint comes from the Earth’s products. Materials of sculpture are generally taken from the Earth. Mineral pigments abound in rocks, and brilliant hues are found in plants growing from the Earth. Souls in human bodies who shape the Earth and her products in artistic ways show how a tiny spiritual portion of Kṛṣṇa can manifest creativity and beauty. Whenever we see such products of artistic skill, or when we engage in the creative process, we can easily remember how all the ingredients and the ability are from Kṛṣṇa, whose own artistic skill we can glorify and only poorly imitate. *Wealth and Earth* The Earth reminds us of Kṛṣṇa’s unlimited wealth, as she is the source of our wealth in the material world. Land itself is one of the greatest sources of wealth in all societies at all times. We enhance the value of land with buildings, made of materials directly or indirectly from the Earth. Products of earth such as metals, gems, oil, coal, natural gas, and so forth, are all major sources of wealth. Rukmini Devi, Lord Kṛṣṇa’s principal queen in Dwaraka, said that He can be described as not possessing wealth because He is Himself that very wealth. Kṛṣṇa is the Earth and thus wealth itself. Whenever we deal with wealth, whether paper, metal, plastic, or any other form, we can easily recall that the wealth comes from Earth and, ultimately, Kṛṣṇa. One who thinks like this uses all wealth in ways that please Kṛṣṇa, and accepts whatever opulence He desires to give His servant as a merciful gift, called *prasādam.* *Kṛṣṇa’s Transcendent Abode* Walking through a forest or garden heavy with green, we can remember that Kṛṣṇa, the Lord of lords and king of kings, prefers for His highest spiritual realm a simple pastoral setting. Certainly Kṛṣṇa has innumerable transcendent residences, prototypes for the grand royal palaces and cities that have flourished over history on this planet. But in such a regal atmosphere Kṛṣṇa does not display His full range of intimate loving dealings with perfect souls. Rather, He likes to sport in exchanges of love surrounded by forests and rivers. In the supreme spiritual kingdom, Vṛndāvana, the Lord prefers necklaces of berries to those of diamonds. Flowers resembling pearls decorate His spiritual form. He is a village boy herding cows with His friends, using hard fruit as balls and minerals as decoration. The land in Kṛṣṇa’s ultimate paradise is a fully conscious person. The ground is soft and made of varieties of colored jewels. *Kṛṣṇa’s Pastimes Related to Earth* Kṛṣṇa has many sportive pastimes related to the Earth. For example, early in universal creation the demon Hiranyaksa caused the planet to fall out of orbit. Kṛṣṇa assumed a gigantic form as a boar and rescued the Earth on the ends of His tusks. In regard to soil, when Kṛṣṇa appeared on this planet about five thousand years ago, some of His young cowherd friends accused Him of eating dirt. When His mother looked into His mouth, she saw not only some dirt but the entire planet Earth. She also saw the sun, moon, stars, and whole universe. Although astonished by seeing Kṛṣṇa’s opulence and power, she retained her affection her young child. In Kṛṣṇa’s incarnation as Lord Caitanya, He also ate dirt as a young boy. His mother scolded Him and asked why He would prefer dirt to sweets. The Lord replied that sweets are ultimately just a transformation of earth, so why discriminate? The Lord’s mother, however, refuted this monistic philosophy by saying that although dirt and sweets are the same from one point of view, eating dirt directly will simply cause disease. Lord Caitanya was pleased to hear His devotee expounding a more nuanced view of reality than monism. Although Kṛṣṇa is always earth in the general sense that His energies are at once the same and different from Himself, He is directly His earthly abode of Vṛndāvana. While devotees understand this point about Vṛndāvana in general, they worship, in particular, one place in Vṛndāvana as Kṛṣṇa : Govardhana Hill. That's because Kṛṣṇa, during His pastime of lifting Govardhana Hill, declared that He is the hill. In the form of rocks and dirt, Kṛṣṇa provides services for His own devotees. He gives His cows grass and water, and He provides His friends with caves, beautiful sporting places, and jewels and minerals for ornamentation. Out of love for His devotees, He takes this form as a servant of His own servants. Since each part of the Lord is also the complete Lord, even a tiny pebble from this hill is a full manifestation of Kṛṣṇa. Devotees therefore worship stones from Govardhana Hill on their altars just as they worship the Deity of Kṛṣṇa. *The Deity* The Deity of Kṛṣṇa is yet another personal incarnation made of materials from the Earth. He appears in the Deity form, usually of rock, metal, or wood, to accept worship from those whose vision allows them to see only gross matter. Because Kṛṣṇa and His form are absolute, a rendition of the Lord’s form according to the descriptions of the scripture is the Lord Himself. Therefore, although neophytes in spiritual life think they're seeing a form of matter, the Deity incarnation of the Lord is spiritual. From Kṛṣṇa’s perspective, matter and spirit are equally His energy. Conditioned souls see some of His energy as matter only because of selfish desire and contaminated consciousness. Those who serve a genuine Deity under the direction of a spiritual master will gradually invoke Kṛṣṇa’s mercy, and He will reveal how the Deity is none other than Himself. *Seeing God* Gaining the eyes of love by which one can see God everywhere may seem mystical. But Kṛṣṇa is so eager for us to see Him that He extensively describes in the *Bhagavad-gītā* how to view the world through a lens that reveals Him. That lens is nothing more than affection demonstrated by voluntarily turning our minds and hearts to see what is always there. One does not, therefore, have to travel to a place such as the Himalayas to find God. The ever-present pull of the Earth on our bodies and minds is ample evidence that Kṛṣṇa is with us always. ## Vedic Observer *The Cash Machine Runs Out* *by Kṛṣṇa Dharma Dāsa* The last couple of years have not been good ones for the world. First we are told about global food scarcity, then we hear of possible oil shortages, and then—horror of horrors—we run out of money. Surely even the staunchest believers in free-market capitalism must be beginning to wonder how much longer it can last. As bank after bank either folds or gets nationalized, and as more and more ordinary people face the prospect of losing their jobs and homes, the inherent weaknesses in our financial system are starting to show. One major problem of course is greed. Bankers chase fat profits with high-risk gambles that fail. But behind it all lies a deeper issue. Perhaps the reaction to this crisis by many investors gives us a clue. When the prices of shares and even oil tumbled, one price went up considerably: gold. Good old gold is something of substance, unlike the pieces of paper that once represented it, or even worse, digital files on a hard drive. What is real wealth? According to Vedic knowledge, and surely it should be obvious, real opulence means the earth’s bounty. Grains, vegetables, fresh water, minerals, jewels, gold, and everything else we need comes from Mother Earth. Not one single factory has been built that can manufacture even one of these items to provide for human society. Commenting on the *Śrīmad-Bhagavatam* (1.8.40), Śrīla Prabhupāda writes, “Human prosperity flourishes by natural gifts and not by gigantic industrial enterprises. The gigantic industrial enterprises are products of a godless civilization, and they cause the destruction of the noble aims of human life. The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction of the people in general, although a few only can live lavishly by exploitation.” Now it seems even the lavish livers are finding it hard, although I expect most of them have adequately insured themselves against the present crises. Certainly though, we are squeezing out our vital energy for no profit other than increasing our stress and anxiety levels, with tranquilizers and mood elevators being prescribed and consumed at record levels. *Advice from the Gita* Although essentially a spiritual treatise, the *Bhagavad-gītā* does offer some material advice. “Grow food,” Kṛṣṇa tells us, and He goes on to explain how that is best achieved, describing the cosmic hierarchy that provides our necessities and how we can work in harmony with it. Perhaps unsurprisingly, He doesn't mention huge industrial enterprises, investment banks, and all the other trappings of capitalism. Growing food may seem like unnecessary advice, but increasingly that is not what we do. More and more it is being left to huge agribusinesses to provide food for the world while the rest of us work in a thousand and one other industries. And then market forces, our friends the financiers again, act to complicate the whole business. As a result we have seen huge amounts of produce dumped into the sea while parts of the world starve. But while we are seeing headlines about so-called global food shortages, huge swaths of land everywhere could easily be employed to produce our food. Often, though, the insatiable demand for cash steps in, and instead of food, what's being grown are biofuels or other useless crops like tea or coffee, or worse still, livestock feed. And all the while most of us continue to squeeze out our vital energy producing any number of items that, at the end of the day, we really do not need. *Pursuing Noble Aims* And this is Kṛṣṇa’s real point, as stated by Śrīla Prabhupāda. We are meant to pursue the "noble aims" of life. These are not to unlimitedly increase technology, equipping ourselves with an array of gadgetry in the misguided belief that it will make us happy. The real aim of life is to get free of worldliness and realize our true spiritual nature, beyond this temporary sphere. Kṛṣṇa therefore tells us to grow food and get the few basic necessities we require out of the way, then we can concentrate on life’s noble aims, the noblest of which is to know Kṛṣṇa Himself, the Supreme Person with whom we have an eternal loving relationship. That knowledge cannot be achieved by any kind of material progress. In fact, the more we become wrapped up in the vain attempt to improve our happiness by material adjustments, by striving for more wealth, then the less we are able to peacefully concentrate on realizing the Absolute Truth. But it is a long way back to go from our highly industrialized and urbanized society to the kind of simple living and high thinking proposed by the *Bhagavad-gītā.* Before even attempting that, perhaps the first question we should ask is why we moved and are still moving rapidly in the opposite direction. The only answer is that we lost touch with our spirituality. Allured by the promise of spectacular enjoyment proffered by our scientific progress, we turned more and more away from the divine. But now we are seeing the result, in our environment, our society, and our own hearts, which are always hankering for something more, something we never seem to find. The time is therefore right to follow Kṛṣṇa’s and Prabhupāda’s advice. Turn back toward the divine. Give up our frantic pursuit of material possessions and find the real treasure that lies within. A treasure that even the worst economic collapses cannot diminish. ## How I Came to Kṛṣṇa Consciousness *A Successful Quest* *By Daivisakti Devī Dāsī* From childhood, she wanted to understand the teachings of God, and He led her to the right place. I was from the first generation of immigrant survivors of World War II who escaped to America. My father was a religious leader who had to flee his war-torn homeland. After the war, relatives would visit us with numbers tattooed on their forearms from the concentration camps in Eastern Europe. They would describe how they survived the horrors of the war and arrived in America. This all made a deep impression upon me in my childhood, and at age five I decided to enter Hebrew School and complete a religious education up to age fifteen. My goal was to study the Torah in Hebrew to understand God's teachings. At an early age I realized that the sweetest and most beautiful moments in my life were when we children gathered together at the school and sang ancient songs in loving praise of God in the Hebrew language. I felt no joy greater than this, so it propelled me on in my studies and my hopes to understand the scriptures one day. That hope was somewhat frustrated as graduation, or confirmation, drew near. I had hardly learned any Hebrew, and we rarely had classes on the holy books. I asked my most respected teacher when we would learn these things, and he soberly replied that I would have to go on to Hebrew College for those studies. Though disappointed at the time of graduation, I still gratefully received a gift of an English translation of the Torah and began to read it carefully. It was full of ethical and moral codes for humanity, and I was inspired to incorporate them into my teenage life. This alienated me a bit from my friends and classmates, who had little interest in morality or religion. By following the rules of cleanliness and diet, I gradually felt a change in my life. I became steadfast and determined to maintain these rules even if people around me didn't follow them. Following the rules seemed worthwhile because I felt peaceful and safe, as if I were protected by God when I followed His instructions. It also helped me develop an inner personal closeness to God. *College or a Monastery?* By age sixteen it was time to choose where to go to college. I decided to seek the most ancient scriptures known to mankind and study those books in their original language. It seemed that Oriental culture was more ancient than Judaism, so I looked for the best Oriental philosophy colleges in America. I also considered monastic life, so I wrote to some professors for advice on whether to enter a monastery or a college. One professor from Japan sent a hand-written reply saying I should complete college before entering a monastery. On this advice, I chose what seemed the finest university for Oriental studies, the University of Chicago, and was accepted as a student there. I arrived at the university a week before classes started. I decided to look for an interesting book in their massive bookstore and use that week to read it. After hours of searching I found a most amazing book called **Bhagavad-gītā*.* It intrigued me. The translation of its title proclaimed it to be the very "Song of God." I read it and re-read it, and realized that this was the knowledge I had been seeking. It had the answers to my questions about life, plus answers to questions I never knew to ask. It taught me how to see God everywhere, and in everything. I was delighted. I realized I had found what I was looking for at the university. I had found **Bhagavad-gītā*,* God's original instructions to mankind. Rather than waste another four years of my life on academics, I decided to find people living the principles of *Bhagavad-gītā* and learn more from them. It was the 60's, and there was a lot of searching going on in America. The epicenter of the counterculture was in California, or at least I believed so. I lived in Pennsylvania and didn't see much happening in that part of the country. So I decided to go to California, hoping to find people practicing *Bhagavad-gītā.* Kṛṣṇa guided me, and there on the corner of Haight and Ashbury streets, devotees were chanting Hare Kṛṣṇa. When I saw them I was struck with wonder. "These people must know something I don't know," I thought, "because they're doing something I would love to do." I was spellbound by their singing and dancing, but when they came around with a conch shell for collecting donations, I didn't have a single penny to give them, so they passed me by. I was too shy to speak with the young men in robes, and there weren't any young women with them. I returned to my home in Pennsylvania with my *Bhagavad-gītā.* *Sweet Sound in the Street* By this time I was carefully following the instructions on yoga as described in **Bhagavad-gītā*,* and living a simple, pure way of life. One beautiful day, while sitting in meditation at Rittenhouse Square in Philadelphia, I heard the sweet sound of singing and hand cymbals. I followed the sound and saw the devotees again. One of them handed me a card imprinted with the *maha-mantra,* and I stayed to watch them dancing on the street corner. That evening I visited the temple for their *Bhagavad-gītā* class. I attended their next Sunday feast and moved into the temple two days later. There were only three devotees living in the temple, and they needed a lot of help. In those days we had to learn everything quickly and then become teachers ourselves. We were all just fledgling devotees from diverse backgrounds, but somehow Kṛṣṇa had brought us together in His service. Śrīla Prabhupāda, our eternal spiritual master and guide, presented the teachings of *Bhagavad-gītā* so perfectly that anyone from any background can become Kṛṣṇa’s devotee. Thus my quest beginning from age five to understand God's teachings was ultimately successful. I found the most ancient scriptures, and I study them now in the original language, Sanskrit. My deepest joy still remains in *sankirtana,* the congregational chanting of God's holy names and glories. I also now understand from practical experience how Kṛṣṇa leads us to Him through the variegated religions of the world. By sincerely abiding by the Supreme Lord's instructions, anyone can attain the perfection of life—love of God. ## Hold On! *By Manish Goel* *A message from within and a timely lecture help remove a devotee's doubts about the spiritual value of his job.* Every morning I was dragging my body to the office, and every evening I was crawling back home like an ashamed, beaten serpent. My heart was constantly hammering my mind with the thought that I should quit my job. I analyzed my work through the lens of Kṛṣṇa consciousness and found it degrading and contrary to Kṛṣṇa consciousness. I work for a retail company where I create propositions that entice people to buy more and more. I started feeling that any kind of work is equivalent to contributing to *maya's* trap of increasing material desires. "I'm on the path of Kṛṣṇa consciousness to escape the influence of *maya*, but I'm busy creating material allurements for others." That thought disturbed me constantly. Then I asked myself, "Is my judgment right? Once I start evaluating different occupations, I can find faults with every kind of work. And if I really want to quit my work, I should go to a village, till some land, rear a cow, and live life practicing Kṛṣṇa consciousness. But I don't kill animals or sell liquor. I don't gamble or do any illegal work. I have a simple job, so what is my problem with this work?" These mixed feelings put my mind in turmoil. My poor, crooked mind didn't understand that my consciousness, and not my profession, needs to change. The sun of my confidence had set into the darkness of weak-heartedness, unaware of the ray of hope approaching. But a voice in my heart said, "Hold on!" and I decided to go to the Sunday feast at the Hare Kṛṣṇa temple in Chowpatty, a section of Mumbai. Sitting next to Rādhānatha Swami, the temple leader, was a tall man with a strong build and a dark complexion. His name is Devamrta Swami, and he was speaking to the audience. He had a calm smile on his face, and he seemed always ready to break out into loud laughter. He did so several times a few minutes later. He started his lecture with the very question burning in my mind: Can we be Kṛṣṇa conscious in the workplace? Here are some of his points: We have to ask ourselves why we are working. If we work for ourselves, we will never be happy and satisfied. Kṛṣṇa consciousness is about pleasing Kṛṣṇa’s senses. In the *Bhagavad-gītā* (3.1) Arjuna asks Kṛṣṇa, > jyayasi cet karmanas te > mata buddhir janardana > tat kim karmani ghore mam > niyojayasi kesava "O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think intelligence is better than fruitive work?" Prabhupāda explains: "Arjuna also thought of Kṛṣṇa consciousness or *buddhi-yoga,* or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place." But when Kṛṣṇa explained to Arjuna the importance of karma-yoga, Arjuna understood his real dharma, or duty. Kṛṣṇa explained that Arjuna was not fighting for himself but for Kṛṣṇa. "If Arjuna can give up all his prejudices and fight a big war—which involved killing his loved ones—then each one of us can do our work very peacefully," Devamrta Swami said. He then said that people might believe that devotees don't work hard and smart. But if as devotees we discharge our duties well and intelligently, that impresses people, and we become brand ambassadors of Kṛṣṇa consciousness. "If we develop an attitude of offering everything to Kṛṣṇa," he said, "then Kṛṣṇa gives us intelligence and we perform our duties perfectly." *Questions Answered* I hadn't asked him the questions that were tormenting me, but he answered them all. A new sun dawned in my consciousness, and his words were like a ray of hope. I now knew why I was never happy and content in my work: I was working only for the satisfaction of my own senses and ego. I had become so attached to my work that it had become my identity and I had left behind the real quest for my true identity. I had forgotten that I should try to serve the Lord with the work He has provided instead of offering it to the hunger of my own ego. Now I understand that since I am not doing any work that violates the basic religious principles—no intoxication, no meat-eating, no illicit sex, and no gambling—I should focus on my work and be honest in my duties. From Devamrta Swami's lecture I understood that every act of a devotee should be an offering to Kṛṣṇa. A devotee should try to work for Kṛṣṇa’s sense gratification, and thus should feel obliged to work. We should understand that just to be identified as a servant of Kṛṣṇa is a wholesome individuality. This point helped me understand that each of my acts is a means to serve Kṛṣṇa. *A Milestone* The lecture was an important milestone in my journey in Kṛṣṇa consciousness. Since then, my moroseness has gone away and I am excited to go to work. In fact, I try to perfect my work because now I believe it's one of the ways to please Kṛṣṇa. At times I still forget and get carried away with the flight of my ego. So I've placed a reminder on my office desk: "Remember, everything is an offering to Kṛṣṇa." I don't want this truth to go away from mind. I want it to stay with me forever to keep reminding me of my true identity: servant of Kṛṣṇa. Like a true devotee, I want to be always in the trance of the service attitude. I want to please the object of my service, Lord Kṛṣṇa. Then, as He did through Devamrta Swami's lecture, Kṛṣṇa will answer all my doubts. To keep my faith intact, I need to be patient and listen to the calling of my heart when it says, "Hold on!" Manish Goel, age twenty-seven and unmarried, lives at the Bhaktivedanta Academy for Cultural Education. Connected with ISKCON Chowpatty, the Academy provides housing and spiritual training for working men practicing devotional service. ## In Your Own Words *Which devotee in Lord Caitanya's pastimes inspires you the most, and why?* Recently, Lord Nityānanda's compassion for Jagai and Madhai inspired me. I am a state prisoner. While at the prison temple for worship, thieves broke into my locker and stole writing supplies, hygiene items, and a bag of *prasādam* candy. Before I became Kṛṣṇa conscious I would have sought to do the thieves great bodily harm. Jagai and Madhai, two thieving rascals, hit Prabhu Nityānanda with an earthen pot. Lord Caitanya, outraged, advanced to kill the thieves. Nityānanda interceded, requesting Caitanya to have mercy on them. Caitanya, God Himself, fulfilled Nityānanda's desire. As a result, Jagai and Madhai surrendered to God and became great devotees. Inspired by Nityānanda's compassionate example, I can easily tolerate the thieves' offense. Ironically, they unwittingly stole God's mercy (*prasādam*). Now I can show thieves compassion by preaching to them about the mercy of God. Gerald Niles Daytona Beach, Florida There are ample great devotees in the pastimes of Lord Caitanya, but Śrīla Raghunatha Dāsa Gosvami inspires me the most. We may all make progress in our spiritual lives by following in his footsteps. This great soul was so humble. After receiving the divine mercy of Lord Caitanya, he would chant and do *bhajana* all day long. He used to clean and eat food that even cows rejected. I am inspired by his humility. If I need some guidance in spiritual life, looking at his character will always help me. Nimai Patel Palm Beach, Florida Lord Nityānanda is inspirational in showing us how to love Kṛṣṇa and how to love others even if they do not reciprocate in the same way. The example of Jagai and Madhai comes to mind. Even though they cut Lord Nityānanda, He still felt compassion towards them, and even when Lord Caitanya was about to punish them, He asked for them to be forgiven. What an amazing personality—best friend to the Lord, compassionate, humble, merciful, loyal, full of joy, and most importantly, completely devoted to Lord Caitanya. These are all qualities I aspire to. Lord Nityānanda *ki jai*! Jagannatha Kirtanananda Dāsa Birmingham, United Kingdom Namacarya Śrīla Haridasa Ṭhākura's words and deeds are inspiring for any devotee. He took to chanting the holy names of Lord Śrī Kṛṣṇa and dedicated his life for spreading the holy names. What can be more pleasing to the Lord? He even transformed a prostitute and inspired her to chant 300,000 names daily, as he himself was doing. Śrīla Haridasa Ṭhākura is truly inspiring for me. Vishal Joglekar Mumbai, India Raghava Pandita: I am reminded of him whenever I make daily *bhoga* [food] offerings to the Lord. Śrī Caitanya Mahāprabhu described Raghava Pandita's devotional service as being supremely pure and highly accomplished. For Lord Kṛṣṇa’s pleasure, Raghava Pandita would buy famously sweet coconuts from a distant place, paying sixteen times the local price. He once threw away ten of these expensive coconuts because the servant who brought them had touched them with dirty hands. Caitanya Mahāprabhu praised Raghava Pandita's devotional service as being pure and unalloyed. In the case of Raghava Pandita, Kṛṣṇa would factually drink the coconut juice and eat the pulp that was offered to Him. Raghava Pandita *ki jaya*! Vaikunthesvara Balaji Dāsa (V. Mistry) Austin, Texas I am most inspired by the humble nature of Śrīla Haridasa Ṭhākura, his deep devotion for Śrī Caitanya Mahāprabhu, and his deep desire to please the Lord by chanting 192 rounds of *japa* every day. He was blessed to taste the nectars of the holy names and relish them within his heart. What inspires me further is his humble, tolerant, and forgiving nature towards other living beings, even those inimical towards him. When the servants of the envious king beat Śrīla Haridasa Ṭhākura in twenty-two marketplaces, he simply took shelter of the holy names. In that pure mood of total surrender to the Supreme Lord, he was thinking that he was liable to be punished even more, and he was praying to the Lord to pardon the people who were beating him so severely. My realization from this pastime is that chanting is so powerful that it attracts the Lord and He comes to help us face our obstacles in spiritual life. Śrī Caitanya Mahāprabhu Himself protected Haridasa Ṭhākura's body when someone was trying to cause him pain. Namacarya Śrīla Haridasa Ṭhākura *ki jai*! Rukmini Priti Devī Dāsī Adliya, Bahrain For his firm faith and determination to chant the holy names of the Lord in any condition, Haridasa Ṭhākura inspires me the most. He was beaten in twenty-two marketplaces, but still he would not give up chanting the Hare Kṛṣṇa *mantra*. When tested by a prostitute in the dead of night, he was so fixed in his meditation on the holy names that he simply told her to sit down and wait until he had finished his chanting. By then it was morning. She came again and again, and by hearing the holy names she became purified and dedicated her life to chanting the *maha-mantra.* Later, when he lived in Jagannātha Purī, he would not enter the temple but instead paid obeisances from a distance and Mahāprabhu would visit him daily. Gauranga Dasi Baltimore, Maryland Śrīla Madhavendra Puri Gosvami is not one of Lord Caitanya's contemporaries, but he is very much part of the Lord's pastimes. He introduced within the Vaisnava world the mood of separation in the relationship between the individual soul and the Supreme Soul. This mood is a prominent feature of Lord Caitanya's theology. Madhavendra Puri Gosvami was the spiritual master of Lord Śrī Caitanya's own *guru*, Isvara Puri. Madhavendra Puri belonged to a line of very strict renunciants who take specific vows of austerity to curb the demands of the mind and senses. Madhavendra Puri had vowed to not eat anything not offered to him without his asking. If no food was offered to him, he would simply fast and occupy his time in chanting the Lord's holy name or engaging in other devotional activities. Once Lord Kṛṣṇa Himself, in the guise of an ordinary cowherd boy, came to Madhavendra Puri and offered him a pot of milk. Madhavendra Puri Dāsa Paris, France Anything can be accepted in life, but not neglect. One associate of Lord Caitanya had to suffer the Lord's neglect for quite a long period. He was a great devotee and a ruler, King Prataparudra. While he was constantly being rejected by the Lord, he never lost hope, never gave up, never got frustrated; rather, he was enthusiastically waiting for every opportunity to serve the Lord and His associates. To get the Lord's audience, he was even ready to resign his position as king. He was so determined. When Ramananda Raya came to ask him permission to retire as governor of Madras to join Lord Caitanya in Puri, the king didn’t get angry. He blissfully accepted the resignation. Sincere devotees never lose; they always win, maybe with a little delay. Finally Prataparudra Mahārāja got the mercy of Lord Caitanya during the Rathayatra festival. Hari Caitanya Dāsa Mumbai, India Next question: What are some of the things you do to nurture Kṛṣṇa consciousness in your children? ## Transcending the Three Modes of Material Nature *By Narasimha Swami Dāsa* Lord Kṛṣṇa gives clear lessons on how material nature controls us through three modes and how to rise above them. The subject of the three modes of material nature is of great importance to souls who have taken birth in the material world because of envying God. In the fourteenth chapter of the *Bhagavad-gītā,* Lord Kṛṣṇa, the Supreme Personality of Godhead (the perfect spiritual master) instructs Arjuna (the perfect disciple) on the characteristics of the three modes of material nature: goodness, passion, and ignorance. Lord Kṛṣṇa’s instructions include directions on how to transcend the three material modes and enter the spiritual realm. In his commentary on the beginning verses of this chapter, Śrīla Prabhupāda explains that the living entity, the spirit soul, is entangled in the material world because of association with the three modes of material nature. While the modes contaminate material knowledge, uncontaminated transcendental knowledge is available. By understanding transcendental knowledge, great sages have attained perfection and the spiritual world. Mere academic knowledge does not free one from the modes. One must acquire transcendental knowledge. *Goodness* In text 14.6 Lord Kṛṣṇa says, > tatra sattvam nirmalatvat > prakasakam anamayam > sukha-sangena badhnati > jnana-sangena canagha “O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.” The mode of goodness makes us wiser than others and enriches us with material knowledge. This knowledge makes us feel superior and conditions us to believe the illusion that life is pleasant. Śrīla Prabhupāda says that as long as we are attracted to working in this mode, we have to take some type of body under the modes of nature and remain bound to the material world and repeated birth and death. In text 14.11 Śrī Kṛṣṇa says, > sarva-dvaresu dehe ’smin > prakasa upajayate > jnanam yada tada vidyad > vivrddham sattvam ity uta “The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.” The nine gates of the body—two eyes, two ears, two nostrils, the mouth, the genital, and the anus—are said to be illuminated when a person's behavior is in the mode of goodness. In the practice of Kṛṣṇa consciousness, the devotee engages all the gates—the whole body—to reach the state of pure goodness. For example, the devotee uses the eyes and ears to read and hear the scriptures, the nostrils to smell flowers offered to the Lord, and the mouth to taste food offered to the Lord and to chant the *maha-mantra:* Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Chanting and following the four regulative principles—no meat-eating, illicit sex, intoxication, or gambling—gradually take a devotee to the mode of goodness and then to transcendence. *Passion* Regarding the mode passion, Śrī Kṛṣṇa says in text 14.7, > rajo ragatmakam viddhi > trsna-sanga-samudbhavam > tan nibadhnati kaunteya > karma-sangena dehinam “The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.” The mode of passion gives rise to various kinds of sense gratification, such as sexual attraction, excessive attachment to family, society, and country, and constant engagement in fruitive action. All sense gratification results in karmic reactions and consequently repeated birth and death. Hankering for enjoyment and working hard for it are the traits of a person in this mode. Sense gratification includes competing and working hard for fame and honor. Passionate struggles in any field of life impede progress toward liberation. Thus the mode of passion binds one to the material world. *Ignorance* Regarding the mode of ignorance, Śrī Kṛṣṇa says in text 14.8, > tamas tv ajnana-jam viddhi > mohanam sarva-dehinam > pramadalasya-nidrabhis > tan nibadhnati bharata “O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence, and sleep, which bind the conditioned soul.” A person in this mode is lazy and mad, has no chance of liberation, and is uninterested in spiritual life. This mode degrades people and leads to atheism, intoxication, and birth in the lowest forms of life. In text 14.10 Lord Kṛṣṇa says, > rajas tamas cabhibhuya > sattvam bhavati bharata > rajah sattvam tamas caiva > tamah sattvam rajas tatha “Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.” The three modes of material nature are present in mixed proportions in a human being, and one may predominate. *Freedom from the Modes* A devotee keen on advancing in Kṛṣṇa consciousness has to transcend the three modes. Lord Kṛṣṇa says that a person who dies in the mode of goodness goes to the higher planets of the great sages, a person who dies in the mode of passion is born among those engaged in fruitive activities, and a person who dies in the mode of ignorance is born in the animal kingdom. A devotee has no desire to go to these destinations but wants to go back home, back to Godhead. A *sadhaka,* or practicing devotee, desires to transcend the three modes by the constant practice of devotional service under the guidance of a bona fide spiritual master in the *guru*-disciple system (*parampara*). After hearing all about the three modes, in text 14.21 Arjuna asks three questions important for devotees who want to transcend the modes: “Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?” Lord Kṛṣṇa’s answers to these three questions, in texts 22–25, form the complete philosophy of how one can transcend the modes of material nature and return to the spiritual world. Śrīla Prabhupāda expertly summarizes this philosophy in his commentary. Transcendentally situated persons have no envy and do not hanker for anything. They perform their duty in Kṛṣṇa consciousness, indifferent to honor and dishonor. They have nothing to do with material existence. Social and political issues do not affect them. They do nothing for their own sake and everything for Kṛṣṇa. Lord Kṛṣṇa answers Arjuna’s third question (how one transcends the modes of nature) in text 14.26: “One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” To rise above the three modes of material nature, we have to transfer our consciousness from the influence of the material modes to Kṛṣṇa consciousness by practicing *bhakti-yoga.* A devotee in Kṛṣṇa consciousness is not in association with the modes, is without false ego, and serves with great determination and enthusiasm, unwavering in success or failure. The influence of the modes vanishes when a devotee completely surrenders to Lord Kṛṣṇa. Commenting on text 14.26, Śrīla Prabhupāda recommends, “One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as *bhakti-yoga—*always acting for Kṛṣṇa.” Commenting on text 14.27, the final text of the chapter, Śrīla Prabhupāda summarizes Kṛṣṇa conscious activities: One should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. *Narasimha Swami Dāsa (Dr. S.G.N. Swamy), a disciple of His Holiness Jayapataka Swami, holds a Ph.D. in engineering management. He served at ISKCON Jakarta for about sixteen years. For the past ten years he has been serving at the ISKCON Śrī Jagannath Mandir in Bangalore, where he lives with his wife, Vatsala Rādhā Devī Dāsī.* ## e-Krishna BBT Edit: Close to Śrīla Prabhupāda—At www.BBTedit.com you will find a fascinating documentary on the development and editing of Śrīla Prabhupāda’s books. Using articles and videos, the site deals primarily with *Bhagavad-gītā As It Is,* but also discusses *Śrīmad-Bhagavatam, Caitanya-caritāmṛta,* and *Teachings of Lord Caitanya.* Browsing the pages, you'll find answers to questions about the editing of Śrīla Prabhupāda's books, and you'll better understand the editorial process of the Bhaktivedanta Book Trust (BBT). You'll also find Śrīla Prabhupāda's instructions that form the basis of the BBT's editorial policies. The idea for BBTedit.com grew from a collection of videos made by Brahma-muhurta Dāsa for a DVD produced by the Northern European BBT. In the videos speakers such as Jayadvaita Swami, Sacinananda Swami, Hari Sauri Dāsa, Gopiparanadhana Dāsa, and Nagaraja Dāsa provide background and context to the work of editing and revising Śrīla Prabhupāda’s books. "Video FAQ" uses video interviews to discuss a wide range of topics and questions. By clicking on "See the Changes," you can download copies of original annotated pages of *Bhagavad-gītā As It Is.* These are scans of pages showing notes made by editors reviewing the texts. Click on "Śrīla Prabhupāda Says," and you can read letters of instruction Prabhupāda wrote to his assistants and editors. Under "History" are several articles providing background on how Śrīla Prabhupāda directed his editors to work. BBTedit.com also discusses myths and controversies that have grown up over the years, such as the myth that Śrīla Prabhupāda ordered that none of his books should be changed, and the myth that an *acarya's* works should never be edited after his departure. This web site is designed to help answer questions, clear doubts, and allow you to benefit from insights provided by BBT editors, directors, and other devotees dedicated to Śrīla Prabhupāda’s BBT. Read the "Testimonials" section to see what others think of the site, or click on Contact and send your own feedback. —Antony Brennan ## Temple on a Hill *By Amrta Gopala Dasi* *Two dedicated disciples of Śrīla Prabhupāda have brought Kṛṣṇa consciousness to the heart of Mormon country in grand style.* According to folklore, Bishop John Coyle, a popular Mormon leader, publicly prophesied in 1947 that a great temple would be built on a certain hill in Spanish Fork, Utah. He probably had something different in mind from what stands there today: a majestic Rajasthani-style temple of the International Society for Krishna Consciousness. In 1982 two of Śrīla Prabhupāda’s enthusiastic and innovative disciples, Caru Dāsa and his wife, Vaibhavi Devī Dāsī, arrived in Spanish Fork to start a Hare Kṛṣṇa center. One result of their dedicated efforts is that the temple they built on a hill now draws approximately fifty thousand visitors a year. The temple lies in a scenic valley surrounded by a gorgeous mountain range. Hand-carved lotuses designed by Vaibhavi adorn the ceiling of the immaculate temple room. Rādhā-Kṛṣṇa, Sita-Rama, and Gaura-Nitai are the beautiful presiding Deities. What was once a single two-story log house, which served as the temple and residence, has evolved into a fifty-foot-high palace that hosts spiritual retreats, yoga classes, and lively Sunday feasts. The pioneering spirit in the hearts of Caru and Vaibhavi found a perfect setting in a place that even today is home to cowboys and missionaries. Of course, it didn’t manifest in a day. For several years Caru and Vaibhavi employed their energies in raising funds for the temple. “We jokingly call this ‘The Temple that Cookies Built,’” remarked Śrī Hanuman Dāsa, a resident devotee from Utah who has served the temple for two years as a preacher and yoga teacher. Besides fifteen years of diligent *prasādam* distribution—Caru remembers selling cookies wearing electric gloves in the middle of nearby Arizona's sub-zero winters—training and selling llamas in the 1980s provided substantial revenue for building the temple. Taking early advantage of a national fad for keeping llamas as pets and using them as packers on camping expeditions, Caru and Vaibhavi became trendsetters in the llama trade. “At one point we needed $8,000 to finish part of the construction,” Vaibhavi recalled. “We had a lovely llama named Syamine (she had a bluish-black hue like Lord Kṛṣṇa’s). A man looking for a llama to give his daughter walked in, saw Syamine and asked, ‘How much?’ "‘$8,000,’ we said. "He wrote a check on the spot.” The temple conducts daily tours for a steady stream of visitors, including the nearly three thousand students who come on three-hour field trips each year. The beauty and sanctity of the temple and the grounds never fail to impress. A popular gift shop, a *prasādam* buffet, and a menagerie of exotic animals (including forty llamas, twelve peacocks, three cows, and five parrots) charm the guests. Comments from the guest book reveal enthusiastic appreciation: “I love this place,” “Stunning,” and “Absolutely beautiful” are samples. A small but dedicated group of full-time devotees assist in the maintenance, while local volunteers, mainly teenage boys and girls from troubled backgrounds, account for the rest of the labor. Besides training and organizing the volunteers, Vaibhavi also leads them in *kirtana* and an evening *Bhagavad-gītā* discussion. *The Temple Focus* Although the temple has much to offer as a tourist attraction (it is listed in *Amazing and Unusual Places in the US* as a “must-see”), preaching and outreach are the focus of the activities. The temple sponsors eight major festivals a year, the most popular being the Festival of Colors (Holi). Over fifteen thousand people flock to Spanish Fork in March to splash in fifty thousand bags of colored powder shipped from India. The major Utah newspapers always cover the event, as well as the India Fest, Llama Festival, and Diwali. Some professors at Brigham Young University award students extra credit for attending the festivals. Utah’s political leaders widely acknowledge and respect the temple. Both present governor Gary Herbert and the previous governor, Jon Huntsman, have visited the temple and received copies of Śrīla Prabhupāda’s books. For six years running, the governor’s mansion has hosted a Diwali celebration, complete with *puja,* a talk given by Caru, and a vegetarian feast. Caru and Vaibhavi were experienced devotees from the early 1970s and helped manage centers in Australia and Berkeley, California. Caru was a leading book distributor in the 1970s with aspirations to start a center. “I distributed books for ten years, and I dreamed of opening a center where people would come and be attracted to Kṛṣṇa consciousness. I wanted as far as possible to replicate the spiritual world, where people would walk through the door and say, ‘Tell me all about it.’” Under their leadership, the temple is steadily building a spiritual community of sincere and committed members from the local area. Caru is frequently called upon to speak at interfaith gatherings and serves as a priest for various functions such as weddings and name-giving ceremonies. He has cultivated positive connections with the Hindu congregation in Salt Lake City (about fifty miles away) and is regularly invited to lecture in the homes of prominent families. The temple also enjoys favorable relations with the Mormon church. In 1999 The LDS Foundation, a charitable organization sponsored by the church, approved a $25,000 grant to cover the cost of building a dome for the temple, making the Hare Kṛṣṇa s the first non-Christian group to receive a contribution. *Building a World Congregation* Caru is keen to use technology to reach the congregation. The couple broadcasted Kṛṣṇa music and live spiritual radio programs out of Los Angeles in the late 70s and continued to run a local radio station when they came to Utah. Switching to the Internet six years ago, KHQN is a popular web radio station and reaches an international audience. UtahKrishnas.com is one of the most frequented websites related to Kṛṣṇa consciousness, attracting a thousand visitors a day. Using Skype, Twitter, and other web communication tools, Caru has a long-term strategy to expand the temple’s influence and accessibility beyond Spanish Fork to reach worldwide congregational members who will call the Utah Kṛṣṇa temple home. Caru’s approach to speaking the Kṛṣṇa conscious philosophy is practical and down-to-earth: He uses PowerPoint presentations to persuade the audience of the applicability of Kṛṣṇa’s teaching to daily life and its problems. “Śrīla Prabhupāda stressed that Kṛṣṇa consciousness is natural and innate, and I’ve always been convinced we’ve got a wonderful product to offer,” said Caru. “Anyone who’s focused can do what we’ve done; it hasn’t been difficult. The successes are the fruit of not being distracted.” Caru and Vaibhavi speak fondly of the “miracles” that they’ve seen Kṛṣṇa perform in reciprocation with their determined efforts to carry on the *sankirtana* mission. “We’ve never had our own bank account, and nothing belongs to us. Kṛṣṇa maintains those who preach,” Caru remarked. “Devotees can go to a college town, set up a storefront with an apartment overhead, and hold programs in the evenings. Preaching is so satisfying. We've simply tried to be resolute in Kṛṣṇa consciousness, as Kṛṣṇa prescribes in the *Bhagavad-gītā.*” Devotees who follow the example of this dedicated couple can be assured of receiving blessings, seeing miracles, and savoring the taste that comes with satisfying Śrīla Prabhupāda and the previous *acaryas.* Amrta Gopala Dasi is a disciple of His Holiness Jayapataka Swami. She joined ISKCON in 2001 in Chittagong, Bangladesh, and has served in Śrīdhama Māyāpur as a preacher and staff member of the Congregational Development Ministry. ## All Work and No Pray Makes Our Lives Wasted *By Indra Kṛṣṇa Dāsa* *How we can give our work meaning beyond the paycheck.* The hot, sweltering Dubai sun is raining fire. At temperatures close to 50 C (122 F), it takes more than a man to be out in the open. The cacophony of sounds from the grinding machines, the transformers, the air compressors, and the other equipment is jarring to the ear. I am walking on the grounds of our fabrication yard, looking at offshore platforms at various stages of construction. Once completed, these gigantic structures will be placed onto barges, towed offshore, and installed in the sea with the help of huge floating cranes. Long pipes will be drilled through the platforms to great depths below the seabed to extract crude oil and gas from the bosom of the earth. This is man’s answer to satisfy his ever increasing need for energy. While carrying out this most challenging of enterprises, thousands of workmen, supervisors, and engineers work with great dedication, immaculate precision, and adequate caution. *Worker: Just an Economic Unit* I stop close to a welder welding together two pieces of steel. He is all covered up—helmet, gloves, welder’s goggles, face shield, and safety shoes. A cloth hides most of his face. As the steel turns red hot, drops of metal pour from the electrode and join the two pieces. White fumes rise, and the glare of the torch's light is blinding to the naked eye. The welder is an economic unit, and there are thousands of such economic units who turn bare pieces of metal into structures. These men are our workhorses. I turn to move, and he looks at me. I can’t see his eyes clearly, but something stirs in him and he smiles, a sad and tired smile. Maybe he understands what I'm thinking. Maybe not. But he has been born for this—working every day from morning till night. He probably doesn't think about whether his life is meant for anything other than welding. Welding is all he knows. It brings him his money. He is happy that there is welding to be done and dreads the day when the work might cease. He seems to have no choice. The smoke, the blinding spark, the heat, and the deafening noise that slowly and steadily rob him of his vitality are part of life. He and his colleagues seem completely conditioned by their work. And how much money do they make? Barely enough to survive another day. *The Meaning of Work* "Is work meant to be like this?" I ask myself. To find an answer I turn to *Śrīmad-Bhagavatam,* the spotless Vedic literature that has an answer for every question that may concern us. I find a clear answer in the first chapter (1.2.8): > dharmah svanusthitah pumsam > visvaksena-kathasu yah > notpadayed yadi ratim > srama eva hi kevalam "The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead." The venerable Suta Gosvami spoke this verse to a gathering of learned sages at Naimisharanya, on the banks of the river Ganges about five thousand years ago. Each of us performs work according to his position, Suta Gosvami tells us, but the work is just useless labor if it does not fulfill its main purpose: provoking our attraction to the message of the Lord. God could have provided us with everything ready-made, but He gave us an opportunity to understand Him through our work. God is present in every atom of matter. Through our work we interact with nature, and thus we can know its workings. This should help us understand God, under whose direction nature works so perfectly. But because of our sinful tendencies, we like to exploit material nature and therefore can't see the hand of Kṛṣṇa in everything. Kṛṣṇa works so wonderfully that He's like an expert magician. He hides all that is there and makes us see things that are not there. This is *maya,* the Lord's external energy, which keeps materially conditioned living beings in illusion. Kṛṣṇa keeps us in illusion in response to our desire to enjoy in this world. Because we are spiritual beings, we can only "enjoy" this world while in illusion. Work or action generally causes bondage to the material world according to the laws of karma. But when the same work is done as an offering to the Lord, it paves the way for ultimate freedom from material existence. This is karma-yoga, working and acting under the direction of the Supreme Lord for His satisfaction. I see each worker engaged in making this gigantic platform according to his capabilities, but does his labor bring about an attraction to the message of the Lord? The workers probably have no knowledge of God. In the absence of true knowledge, they may believe that God does not exist. Or they may believe that if He does exist, then He must be unkind. In His creation they have to labor hard just to subsist. Fortunately, by the great mercy of the Lord and His devotees, some of them may get enlightened about devotional service and become devotees. Only then can their hard labor bear the fruit for which it is truly intended. *Up on the Platform* I walk up the stairs of one of the platforms. It is a world in itself. I go on and around the various levels. Workmen are all over the place installing pieces of equipment and piping. Sparks fly, and in some places the noise is deafening. Workplaces are barricaded, and safety signs are everywhere. Engineers and inspectors minutely check on the work being carried out. There is no room for error. The platform is full of all kinds and sizes of equipment that speak volumes of man’s ingenuity in harnessing nature and the great strides technology has taken. Every piece of machinery performs an important task, and everything is perfectly organized. A sense of fulfillment and achievement swells up in me as I see some of my designs working. This platform will be able to produce millions of tons of oil and gas, allowing us to drive our cars, run our industries, and cook our food. Many people are being employed. A sense of satisfaction comes over me; all in all, the effort is worth it. I climb the stairs to reach the top deck, walk to the edge of the platform, and look out on the blue sea. Alongside the quay lie anchored barges and vessels containing various structures and equipment. The soft splashing waves move them slowly up and down. The wind and the waves give a feeling of goodness. Seagulls soar above or float merrily on the sea. They chirp happily, oblivious of everything going on around them. The whole place appears so lively. Across the harbor, gantries load and unload containers from a ship at port. I walk back and climb down the stairs. The scene is the same—people all over the place laboring hard to construct the platform, to make money. Some will make a lot, some a little. The company will calculate success in terms of profit. A strange feeling of uneasiness overcomes me. Is making money the only aim in life? What has been the purpose of my life? Building these offshore platforms? For most of us, our jobs take away almost all our time and energy. We believe that our jobs provide us with our basic need for money, and they may also give us power and position. But is that all that life is for? Should we spend the rest of our lives working for temporary rewards? The endless cycle of making money and spending it in sense gratification is unsatisfying to the soul. Each of us is essentially a spiritual soul encased in a material body; unless we satisfy the soul, we will not be happy. We see that even the most materially successful person is frustrated. The real meaning of life is *athato brahma-jijnasa*: one must inquire about the Absolute Truth. Even from a worldly perspective we can see that work is unsatisfying because of systematic exploitation. Those who do the hard work are unlikely to enjoy the fruits; someone else will. Just as a man exploits another man and a country another country, *maya* exploits all souls in this world. The exploiter and the exploited are all stuck within the cycle of exploitation, the roles reversing with time. We need to get out of this cycle. "There's no point in working hard like asses," I think. "The true success of work is to get delivered from it, not to get stuck in it." I keep walking down the stairs. My knees hurt—warning signals that time is running out for me; my body is aging. My most valuable instrument, the body, is wearing down. Some years back, I could go up and down the platform without fatigue or pain. A chill overcomes me. Then a question strikes me like lightning: "Is my life wasted?" *A Human Life Wasted* The words of the great sixteenth-century Bengali Vaisnava saint Narottama Dāsa Ṭhākura ring in my mind: > hari hari! vifale janama gonainu > manusya-janama paiya, > radha-Kṛṣṇa na bhajiya, > janiya suniya bisa khainu "O Lord, I have simply wasted my life. Even though I obtained the human form of life, I did not worship Rādhā and Kṛṣṇa. Thus I have knowingly drunk poison." I walk back toward my office, shutting my mind out from everything around me. I want to focus on my spiritual life. A sense of urgency overcomes me. Like a desperate man, I start to take stock of my devotional life. I ask myself: Is my chanting of the holy names good enough? Why am I not getting the real taste for chanting? Why is my chanting done as a routine chore, like any other activity? Why does my soul not cry out for the Lord? Why am I so attached to this humdrum life? The Lord is willing to give us permanent residence in His spiritual abode. Only a fool will not be interested. I resolve to take devotional service more seriously. As Kali-yuga, the present degraded age, expands, opportunities to chant the names of the Lord will diminish. Thanks to Śrīla Prabhupāda, we have the chance now. Let us make the best use of this opportunity and not wait for another life. Who knows what kind of a body or in what situation we will find ourselves in our next life? Better to sacrifice everything in this life, become fully Kṛṣṇa conscious, and go back home, back to Godhead. *The Principle of Yukta-vairagya* Śrīla Prabhupāda and his predecessors exemplified and expounded on *yukta-vairagya,* the principle of making spiritual progress by engaging material things in the service of Kṛṣṇa. Today’s Vaisnavas do not live in secluded places but prefer to live where they can preach the glories of the Lord. The topmost level of spiritual consciousness is developed not by dissociating oneself from the world but by using everything in the service of Kṛṣṇa. True Kṛṣṇa consciousness means working for the satisfaction of Kṛṣṇa, not rejecting work. By engaging everything in the service of Kṛṣṇa without personal desire, one can save oneself from material contamination and be situated on the transcendental plane. By working efficiently on the material plane but not over-endeavoring, we can find invaluable time for devotional service. We can set aside a sizeable portion of our income and time to spread the unadulterated message of Kṛṣṇa. We can chant the *maha-mantra* sincerely, avoiding all offenses, associate with the devotees, study the scriptures, remove all unnecessary entanglements from our life, follow the rules and regulations of a regulated life, and lead a life in harmony with nature. There is no need to change our jobs, but we need to change our consciousness. I walk into my office, and a notice for another meeting pops up on my computer. I pick up my files and walk to the meeting, where everybody is smiling at the progress the company is making and the great job they are doing. I am unable to share their optimism and their sense of achievement and success. I feel lonely. I go through the proceedings mechanically. I am lost internally in my world, in the hopelessness of my insufficient spiritual life. In the evening at home, as I sit in front of the altar, I pray to my Gaura-Nitai Deities to help me in my spiritual life. I pray for the mercy of my spiritual master, who has shown me the path to the Lord. I thank all the devotees who introduced me to Kṛṣṇa consciousness and because of whom I am still there. I am grateful for the wonderful institution ISKCON that Prabhupāda founded and for how beautifully his disciples and followers are carrying on his work all over the world. For a sincere soul desiring to go back home, back to Godhead, our *acaryas* left a wealth of information and clear instructions on how to do that. We have only to follow them and not engage in mental speculation or unnecessary research. I stand humbled, resolute to make an improvement in my devotional life. I also look back on so many other days when I had resolved to put more enthusiasm into my spiritual life but could not sustain it. After all life has its own way of unfolding; I am carried away by the storms of time. I am unable to hold steadfastly on to the lotus feet of the Lord, who is the source of our life and all that be. There is hope, however. Hope that someday I will lose all attachment to worldly affairs. Hope that someday the Lord will shower His mercy on me and that I will become purified by devotional service. Hope that someday He will take me, as His eternal obedient son, into His eternal abode. *Indra Kṛṣṇa Dāsa, 47, received initiation from His Holiness Jayapataka Swami Mahārāja in 2005. He has a bachelor's degree in civil engineering from IIT Kharagpur (India) and a master's degree in structural engineering from IIT Delhi. He lives in Dubai with his wife and their two sons. He can be reached at [email protected].* ## From the Editor *Intelligence and Spiritual Truth* I like to stay somewhat informed about the theories of modern science, so a couple of years ago I read a book called *Einstein for Dummies.* It's one of a large collection of *For Dummies* books that can supposedly make anyone understand even the most difficult subjects. The problem is, I came away feeling like less than a dummy when I couldn't understand the book. My experience made me wonder: Can *anyone* learn *anything* if it's taught clearly enough? My first thought was that the answer is yes: If the teacher breaks things down into easily digestible pieces and leads the student step by step, then the student should be able to learn *anything*. After further thought, though, I changed my mind. Not everyone has the same ability to grasp ideas. Some people are just smarter than others. Riding that train of thought, I arrived at another question: Can everyone understand the *Bhagavad-gītā*? Here again I was inclined to say yes. An excellent teacher of an ordinary subject may not be able to reach every student, but how could the *perfect* teacher of the *Bhagavad-gītā*—God Himself—fail to get through to anyone? Even a perfect teacher, however, will fail to reach the unwilling student, whether the subject is material or spiritual. Therefore, understanding Kṛṣṇa’s lessons requires something from us. Kṛṣṇa freely gives His mercy in the form of His instructions, but we have to be willing to accept that mercy. Vaisnava authorities say that spiritual awakening requires mercy (*krpa*) from five sources: Lord Kṛṣṇa, the scriptures, pure devotees, one's own *guru*, and oneself. To be merciful to oneself (atma-*krpa*) means to take advantage of the other blessings offered to us. So to gain the mercy of the *Bhagavad-gītā,* we have to at least be willing to accept it. We do that by accepting Kṛṣṇa as the authority on the subject He's speaking about and believing what He has to say. Accepting Kṛṣṇa’s authority implies following His guidance. He presents both philosophy and practice. He reveals the Truth, and He asks things of us. His ultimate request, repeated throughout the *Bhagavad-gītā,* is to develop love for Him. And love, or *bhakti,* is the key to understanding His teachings: "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." (10.10) Another instruction of Lord Kṛṣṇa’s related to understanding His teachings is that one must serve and inquire from a *guru* who knows the truth and is a pure devotee of the Lord. A *guru* is one whose knowledge has matured into realization, one who not only knows about Kṛṣṇa, but knows Kṛṣṇa. We begin with an intellectual grasp of Kṛṣṇa’s teachings. By following the guidance of a genuine *guru*, we come to experience them as spiritual truth. To put it another way, *buddhi-yoga*, the yoga of intelligence, culminates in *bhakti-yoga,* the yoga of pure love for God. Without dismissing everything I've just said, there's another point I should make: Awakening to spiritual truth need not involve the intelligence at all. Spiritual sound can reach the soul directly, bypassing the subtle coverings of mind, intelligence, and false ego. One can realize Kṛṣṇa—and thus everything else—just by chanting Hare Kṛṣṇa. Still, chanting must be done purely, and studying the *Bhagavad-gītā* helps us develop the purity we need. —*Nagaraja Dāsa* ## Vedic Thoughts Perfection means to regain one's original spiritual form and engage in the loving service of the Lord. The living entity is part and parcel of the Supreme Lord, and if he performs the duties of the part and parcel, without proudly thinking he is one in all respects with the Supreme Lord, he attains real perfection and becomes peaceful. His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda *Narada-bhakti-sutra* 4, Purport When an intelligent person engages constantly in worshiping Me through loving devotional service as described by Me, his heart becomes firmly situated in Me. Thus all material desires within the heart are destroyed. Lord Śrī Kṛṣṇa *Śrīmad-Bhagavatam* 11.20.29 Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, *jnanis* desire liberation, and *yogis* desire material opulence; therefore they are all lusty and cannot be peaceful. Śrī Caitanya Mahāprabhu *Śrī Caitanya-caritāmṛta, Madhya-līlā* 19.149 Do not stay in illusion; go to the eternal reality. Do not stay in darkness; go to the light. Do not keep taking material bodies; become immortal! *Brhad-aranyaka Upanisad* 1.3.28 One who engages in the transcendental service of the Lord in body, mind, and word is to be considered liberated in all conditions of material existence. Śrīla Rupa Gosvami *Bhakti-rasamrta-sindhu* 1.2.187 For a person devoid of devotional service, birth in a great family or nation, knowledge of revealed scripture, performance of austerities and penance, and chanting of Vedic *mantras* are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace. *Hari-bhakti-sudhodaya* 3.12 When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. Jagadananda Pandita *Prema Vivarta* 1 Without the unconditional mercy of the Lord's most beloved friends, a devotee's loving service can never succeed or bear fruit. Śrī Hanuman *Brhad-Bhagavatamrta* 1.4.86