# Back to Godhead Magazine #45 *2011 (06)* Back to Godhead Magazine #45-06, 2011 PDF-View ## Welcome In the lecture opening this issue, Śrīla Prabhupāda begins by discussing the dangers of sinful life and then goes on to speak about pious persons. He quotes Lord Kṛṣṇa, who says in the *Bhagavad-gītā* (7.16) that among the poor, the distressed, the inquisitive, and the learned, only the pious turn to Him to fulfill their particular need. A principle of the philosophy of Kṛṣṇa consciousness is that pious persons in any religious traditions can gain immensely from what it has to offer. That's why Kṛṣṇa’s devotees, understanding that human life is meant for spiritual progress, try to carry everywhere the message of Caitanya Mahāprabhu, Kṛṣṇa’s avatar for this age. In doing so, they naturally interact with members of various religions. The cover story in this issue is about taking Kṛṣṇa consciousness to Punjab, a predominantly Sikh state of India. The Kṛṣṇa devotees found a warm welcome and much enthusiasm for chanting the holy names of God, the essence of Lord Caitanya's movement. In New York, Satyaraja Dāsa often finds opportunities to discuss Kṛṣṇa consciousness with his Jewish family, and in this issue we hear about one such exchange in his article "Six Essential Questions." Hare Kṛṣṇa. —*Nagaraja Dāsa, Editor* Our Purposes > • To help all people discern reality from illusion, spirit from matter, the eternal from the temporary. > • To expose the faults of materialism. > • To offer guidance in the Vedic techniques of spiritual life. > • To preserve and spread the Vedic culture. > • To celebrate the chanting of the holy names of God as taught by Lord Śrī Caitanya Mahāprabhu. > • To help every living being remember and serve Śrī Kṛṣṇa, the Personality of Godhead. ## Letters *Cooperation Better than Competition* In response to the editorial about transcendental competition in July/August issue, while competition can give excellence, creativity, and efficiency, according to the Vedic conclusion competition for material progress is an illusion. *Śrīmad-Bhagavatam* states that life is governed by *karma*, *kala,* and *guna* (*karma*, time, and the modes of material nature). Manu-niti says *bhagyam phalanti sarvatra na ca vidya na ca paurusam:* “Whatever is predestined by *vidhata,* the fortune maker, will surely happen. One’s so called good education, skill, and enthusiasm will not bring success. Śrīla Prabhupāda wrote to one of his disciples (May 9, 1962): "Too much competition between centers is not good; the emphasis should be on cooperation, not competition." Visnupriya Dāsa Vancouver, Canada *At the Hare Krishna Tree* Thank you, Yugavatara Prabhu, for writing the beautiful article “Just to Embrace a Tree,” about the Hare Kṛṣṇa Tree in Tompkins Square Park. The article produced equally beautiful feedback. The article reminded me of a special day I spent with that tree. Last year, a devotee friend urged me to visit the tree just hours before my flight to London. I brought my harmonium and sat on a bench near the tree, chanting Hare Kṛṣṇa. After listening for twenty minutes, a man in his fifties who was sitting at another bench nearby reading a book came up to me and said, “Thank you for cleaning the air by your singing.” I was amazed. Every Hare Kṛṣṇa devotee knows of the cleansing power of the holy name, which Lord Caitanya describes as *ceto darpana marjanam,* "cleansing the mirror of the mind," but here was an ordinary New Yorker having and sharing a realization of it. Later, as I continued chanting, a young girl rode her bicycle several times clockwise around the tree, just like a pilgrim circumambulating it. Some kids led by a couple of day-care moms on a field trip through the park paused and collected some dirt from the base of the tree, like people do at sacred places. As I chanted, I felt I was in a place identical to Māyāpur, from which the holy name was destined to spread all over the world. I thought of Śrīla Prabhupāda chanting there, of his incredible vision of the holy name spreading all over the world, and of how it was coming to pass. I felt happy to play a small role in spreading Hare Kṛṣṇa. I vowed to visit the Hare Krishna Tree whenever I visit New York, as it is a special, transcendental place. Kṛṣṇa-krpa Dāsa Via the Internet *A Treat for Mind and Soul* *Back to Godhead* is the best magazine I have ever read. It provides an impetus to work hard in spirituality and teaches us how to use Kṛṣṇa consciousness in our lives as a tool for happiness. Its articles are really a treat for mind and soul. Dr. Vivek Sharma Via the Internet *How to Pray to Kṛṣṇa* It has been awhile since I've been involved in Kṛṣṇa consciousness (I currently go to a Christian church), but I still do chant and am trying to get my diet to Kṛṣṇa consciousness standards. One question I have: Do Kṛṣṇa devotees pray to Lord Kṛṣṇa ? And if so, what kind of format do they use? Christians always use a personal prayer to Jesus and end with Amen, so I was wondering if one could pray to Lord Kṛṣṇa similarly, and how one would do so—i.e., a format. Michael Munson Via the Internet *Our reply:* You can pray to Kṛṣṇa as a person, and you can do so in the format you are accustomed to. We do not generally use the term Amen, but we certainly speak to Lord Kṛṣṇa in a personal way. Generally we first express our own fallen nature and beg for the mercy of the Lord. A devotee tries to offer service, rather than asking for material things, so the general prayer is "Please engage me in Your Loving service. But even if you desire something material, it is better to ask Kṛṣṇa for it than to ask someone else or think you can go it alone. Lord Kṛṣṇa is the Supreme Person, and He is seated in everyone's heart, so He can understand our deepest desires. Speak to Him from your heart, and He will respond. *Siva in Caitanya's Pastimes* I have heard that during the descent of Caitanya Mahāprabhu, all the saints and demigods are present with Him, as in Rama avatar, when Lord Siva came as Hanuman. During the avatar of Caitanya Mahāprabhu, who came as an avatar of Siva? Ankur Wahi Via the Internet *Our reply:* Śrīla Advaita Ācārya is Lord Siva in the pastimes of Lord Caitanya. He is one of the Panca-tattva (Lord Caitanya and His four main associates) and is responsible for calling the Lord to appear on earth. Śrīla Advaita Ācārya was so disturbed by the atheistic attitude of the people that he prayed and offered *pujas* to evoke the Lord's appearance. He told the Lord, "If You do not come and change their consciousness, then I will destroy them all." Hearing this, Lord Caitanya appeared, bringing the holy name as the easiest means to change the materialistic consciousness of the people in Kali-yuga. Śrīla Advaita Ācārya was one of Śrī Kṛṣṇa Caitanya's most intimate and dear devotees and associates. *Seeing Kṛṣṇa* Is it possible to see Kṛṣṇa by doing meditation? Is there another way? How should Kṛṣṇa be visualized? What does He look like? Amol Pawar Via the Internet *Our reply:* Kṛṣṇa can be seen in different ways according to our level of realization and surrender. In the *Bhagavad-gītā* (4.11) He says, "As all surrender unto me, I reward them accordingly." Seeing Kṛṣṇa is not really a matter of knowing what He looks like—you can find many pictures of Him on the Internet. Rather, it is a matter of being able to see into the spiritual dimension. This requires eyes anointed with the salve of love of God. Also, Kṛṣṇa reserves the right to show Himself to those who have the necessary qualification. You can see Him in meditation, but you will have to control your mind and senses and focus on serving Him with love. When He feels you are qualified, He will reveal Himself to you. Founder's Lecture: Only the Pious Turn to Kṛṣṇa Bombay, April 7, 1971 Founder-Ācārya of the International Society for Krishna Consciousness *Seeking shelter from the distresses of material existence, the pious worship Kṛṣṇa, while the sinful look elsewhere.* > na mam duskrtino mudhah > prapadyante naradhamah > mayayapahrta-jnana > asuram bhavam asritah "Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me."—*Bhagavad-gītā* 7.15 A miscreant, sinful life cannot help us in making progress. We have to refrain from sinful activities. According to *sastra,* or the Vedic scriptures, the pillars of sinful life are four. > suta uvaca > abhyarthitas tada tasmai > sthanani kalaye dadau > dyutam panam striyah suna > yatradharmas catur-vidhah "Suta Gosvami said: Mahārāja Pariksit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution, and animal slaughter were performed." These four kinds of sinful activity are considered the pillars of sinful life. One of them is illicit sex. Everywhere in human society there is a system, a civilized method, for sex life: married life. Married life is like a license for sex life. In the *Śrīmad-Bhagavatam* (11.5.11*)* it is said, *loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana:* "In this material world the conditioned soul is always inclined to sex, meat-eating, and intoxication. Therefore religious scriptures never actually encourage such activities." For conditioned souls, eating, sleeping, mating, and defending are the necessities of the body. In the spiritual world these four things are conspicuous by their absence. There is no necessity of eating there, no sleeping, no mating, no defense. That is spiritual life. In order to advance in spiritual life we have to voluntarily decrease these demands of the body. That is called *tapasya.* In our country especially, many great saintly persons, sages, even kings would voluntarily give up these demands of the body. Artificially increasing these demands of the body will not help us in spiritual life. For a man, *stri-sanga,* or association with a woman, is a demand of the body. *Amisa,* from the verse I just quoted, means nonvegetarian foods. Flesh, fish, eggs—these are called *amisa.* And *madya* means wine, liquor. All conditioned souls have a natural inclination for sex life, intoxication, and eating meat. Even ants have all these inclinations. Expert psychologists and medical men have found that even the ant has the same propensities. There are *tamasika-puranas,* or *Puranas* for persons in the mode of ignorance, where it is recommended that if you want to eat flesh, then you can sacrifice a goat before Goddess Kali and you can eat that. Lord Buddha's mission was to stop animal killing. *Ahimsa paramo dharmah:* "Nonviolence is the highest religious principle." Being compassionate with the poor animals, Lord Buddha appeared. There is a description of Lord Buddha's activities by a Vaisnava poet, Jayadeva Gosvami. Praying to Lord Buddha, he says: > nindasi yajna-vidher ahaha sruti-jatam > sadaya-hrdaya darsita-pasu-ghatam > kesava dhrta-buddha-sarira jaya jagadisa hare "O my Lord, O Personality of Godhead, all glories unto You! You compassionately appeared in the form of Lord Buddha to condemn the animal sacrifices recommended in the Vedic literature." Lord Buddha appeared to stop animal killing. But because in the *Puranas* there are sometimes regulative principles for killing animals, he had to deny the authority of the **Vedas*.* Otherwise, those who are after killing animals would find some clue: "Here in the *Vedas* animal-killing is sometimes recommended." But that animal-killing is not an instigation to go on killing animals. You can understand by a nice example. The government may open a liquor shop, but that does not mean the government is encouraging people to drink liquor. The idea is that if the government does not allow some drunkards to drink, they will create havoc. They will distill illicit liquor. To check them, the government opens liquor shops with very, very high prices. If the cost is one rupee, the government excise department charges sixty rupees. The idea is not to encourage, but to restrict. The idea is prohibition, at least in our country. Similarly, allowances in *sastras* for sex life or meat-eating or drinking are not meant for instigating—"Go on with this business as much as you can." No. Actually these allowances are meant for restriction. Therefore, for spiritual advancement in life we need some basic knowledge. We need to know how to lead our life to make advancement in Kṛṣṇa consciousness. Therefore we have these restrictions: no illicit sex life; no eating meat, fish, or eggs; no intoxication, including smoking cigarettes and drinking tea; and no gambling. These prohibitions are necessary. *Four Kinds of Pious Persons* Kṛṣṇa says, *catur-vidha bhajante mam janah sukrtino ’rjuna:* "Four kinds of pious persons worship Me." (*Bhagavad-gītā* 7.16) *Sukrti* means those who are living pious life, and these are the basic principles of living a pious life: no illicit sex life, no meat-eating, and so on. Sex life is required, but in the *sastra* it is regulated: "You can have sex with your religiously married wife, not otherwise." Actually, married sex life is not required, but it is just a license. Similarly, there is no necessity of drinking wine, but those who are habituated, those who want to drink, for them the government opens, under so many restrictions, a liquor shop. The Gosvamis of Vṛndāvana were ideal saintly persons. About them it is said that they conquered the necessities of the body. Conquering sleep, conquering sex life, and conquering eating—these things are required. Pious life means gradually decreasing the unnecessary bodily demands. That is the sum and substance of the pious life. As Kṛṣṇa says, *catur-vidha bhajante mam . . . sukrtinah:* "Those who are living pious lives worship Me." And those who are not living pious lives are called *duskrtina,* sinful. By indulging in sinful life it is not possible to understand Kṛṣṇa. Kṛṣṇa says in the *Bhagavad-gītā* (7.28), > yesam tv anta-gatam papam > jananam puya-karmanam > te dvandva-moha-nirmukta > bhajante mam drdha-vratah "Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination." *Punya-karma,* or pious activities, means not to indulge in illicit sex life, not to indulge in a nonvegetarian diet, not to indulge in gambling, and not to indulge in intoxicants. The four kinds of persons who worship Kṛṣṇa are the *arta,* the *artharthi,* the *jnani,* and the *jijnasuh.* I'll explain. *Arta* means distressed. We have so many distresses in this material life, generally categorized as *tri-tapa,* three kinds of distress—pertaining to the body, pertaining to the mind, and offered by other living entities. We are always in distress; that is a fact. But by the covering influence of *maya,* illusion, even in a distressed condition we think we are happy. *Artharthi* means one who desires material gain. *Grhasthas,* or married persons, are alleged to be the *arta* and *artharthi*. And *tyagis,* or renunciants, are supposed to be the *jnani* (one who knows things as they are) and the *jijnasuh* (the inquisitive). The *grhasthas* are called *bhogis,* or sense enjoyers, and the *brahmacaris* and *sannyasis* are *tyagis.* For the *jnanis,* who are searching after God, there is no question of being put into a distressed condition or in need of money. They are searching after God for God's sake. They want to understand the nature of God. *Athato*brahma-*jijñāsā**:* They are inquiring about Brahman. And the *jijnasuh,* the inquisitive, are also within the category of the *jnanis.* The *jnanis* and the *jijnasuh* are better than the *arta* and the *artharthi.* But even the *arta*, who are distressed, and the *artharthi,* who need money, approach Kṛṣṇa. Kṛṣṇa says *bhajante mam:* "They worship Me"—not any demigod. So four kinds of men who are leading pious lives approach Kṛṣṇa, because they have no alternative to approaching God for mitigating their distress. Actually our inventions or distress-mitigating instruments don't work. For example, when a man is diseased, generally the treatment is a physician and good medicine. But *sastra* says that actually they are not counteracting agents, because it is found that a man suffering from a certain type of disease dies, although attended by a first-class physician and offered first-class medicine. Why? Because there is no sanction by the Supreme Lord. Unless sanctioned by *guru* and God, our counteracting methods, even though very efficient, still will not be effective. There are many examples. Some years ago, perhaps you know, in America they built a very strong and stout ship named the *Titanic*. It was guaranteed that it would never sink. Many important men of America sailed on that ship's first voyage, and it sank. In spite of all the scientific protection, in spite of all the good brains behind the manufacture of the *Titanic*, it sank. Because their background is *sukrtina,* pious activities, the *arta* and *artharthi* know that without God's help we cannot mitigate any of our distressed or needy conditions. Therefore the *arta* and *artharthi*, whose background is pious life, approach God: "Kṛṣṇa, please help me." But that is not pure devotion. *Pure Devotion* Pure devotion is without any desire for material benefits. The chanting of the Hare Kṛṣṇa *mantra* should not be done as a mitigating agent for our distressed condition. No pure devotee will desire any material benefit from worshiping Kṛṣṇa or chanting His holy name. To desire material benefits from chanting is one of ten kinds of offense in chanting. Purity of devotion takes time. But still, in the *sastra* it is recommended, > akamah sarva-kamo va > moksa-kama udara-dhih > ivrena bhakti-yogena > yajeta purusam param "A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." (*Śrīmad-Bhagavatam* 2.3.10) The *sarva-kama*, who are full of material desires, are like the *arta,* who are always in a distressed condition. *Moksa-kama* means those who desire liberation. They also demand something. And the *siddhi-kamis,* who desire material perfections, also demand something. But the pure devotee does not demand anything. > anyabhilasita-sunyam > jnana-karmady-anavrtam > anukulyena Kṛṣṇa nu- > silanam bhaktir uttama "When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires." (*Bhakti-rasamrta-sindhu* 1.1.11) The sample of pure devotion is found amongst the inhabitants of Vṛndāvana. Kṛṣṇa was demonstrating His transcendental pastimes in Vṛndāvana, and the cowherd girls and boys were the best examples of becoming pure devotees. Kṛṣṇa said, "Four kinds of pious persons worship Me," and Arjuna said, *param brahma param dhama pavitram paramam bhavan:* "You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth." (*Bhagavad-gītā* 10.12) When Arjuna understood the *Bhagavad-gītā*, he understood Kṛṣṇa also. And he said, "Kṛṣṇa, You are the Supreme Personality of Godhead; You are the supreme shelter; You are *pavitram,* the purest." Without being *pavitram*—without being pious and free from the contamination of material activities—nobody can approach Kṛṣṇa. That's a fact. But Kṛṣṇa is so kind that He orders, "Even if you have some material desire, still you can take shelter of Me. Do not take shelter of anything else. Simply depend on Me." *Sarva-dharman parityajya mam ekam saranam vraja:* "You haven't got to depend on anything else. I will give you protection." (*Bhagavad-gītā* 18.66) We have to have faith in the words of Kṛṣṇa and put our complete faith and devotion at His lotus feet. That will make us happy and make us progress in Kṛṣṇa consciousness to achieve the highest goal of life, going back to Godhead, back home. *Founded on the Gita* This Kṛṣṇa consciousness movement is based purely on the teachings of **Bhagavad-gītā*.* It is not a manufactured thing. As you have been hearing for so many days, our basic principle is the **Bhagavad-gītā*.* It is not that we have manufactured something, as there are so many manufactured processes. If we actually take Kṛṣṇa consciousness seriously, as assured in the *Bhagavad-gītā* by the Supreme Lord, Kṛṣṇa, we are sure to achieve the result without any doubt. Kṛṣṇa assures, *ma sucah:* "Don't be doubtful. Simply surrender unto Me. I shall take care of you." The whole *Bhagavad-gītā* is taught in that way. *Man-mana bhava mad-bhakto mad-yaji mam namaskuru:* "Always think of Me, become My devotee, worship Me, and offer your homage unto Me." (18.65). *Mam eva ye prapadyante mayam etam taranti te:* ["This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."] But those who have surrendered unto Me can easily cross beyond it." (7.14) *Aham hi sarva-yajnanam bhokta ca prabhur eva ca:* "I am the only enjoyer and master of all sacrifices." (9.24) In this way, in *Bhagavad-gītā* we'll find that Kṛṣṇa is the Supreme Lord. Kṛṣṇa is the Absolute Personality of Godhead, and His instructions are there in the *Bhagavad-gītā*. As far as possible we have tried to convince you during this eight-day function, and if you cooperate with us, then the result will be very quick. But if you go back home and do nothing after hearing all these instructions of Kṛṣṇa’s, that will not help. Of course, any sane man will think over these points. That is recommended in the *sastra.* Through good association, by hearing from the devotees, one becomes purified, one becomes thoughtful about Kṛṣṇa. But he who practically applies the instructions of Kṛṣṇa in his life makes progress in spiritual life or towards the ultimate goal of life—to go back home, back to Godhead. Kṛṣṇa’s planet, Kṛṣṇaloka, exists. From *Bhagavad-gītā* (8.20) you have understood that besides this material nature, there is another nature, which is called *sanatana-dhama,* the eternal abode. And there are innumerable spiritual planets called Vaikunthalokas, just as there are innumerable planets within this material world. These are all facts. If you have faith in the *sastra,* then you have to take this path of Kṛṣṇa consciousness to transfer yourself to the spiritual world. There is a spiritual world. Because we are spirit souls, without being transferred to the spiritual world we cannot have real happiness or real enjoyment. That is a fact. All this information is there very explicitly. Do not try to understand *Bhagavad-gītā* by bad interpretation or bad commentary. Try to understand *Bhagavad-gītā* as it is, and you will benefit. That is our request. We are finishing this ceremony today here, but if the opportunity is there, we can continue the study of *Bhagavad-gītā* as it is, and if Kṛṣṇa gives us the opportunity, we shall try to serve you again, more and more. Thank you very much. Hare Kṛṣṇa. ## Śrīla Prabhupāda Speaks Out *The Difference Between Bhakti and Karma* *The following conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place in June 1974 during an early-morning walk in Geneva.* Disciple: What does Kṛṣṇa mean when He says in the *Bhagavad-gītā* that we should be desireless? Śrīla Prabhupāda: He means that we should desire only to serve Him. Śrī Caitanya Mahāprabhu said, *na dhanam na janam na sundarim kavitam va jagad-isa kamaye:* "I don't want wealth. I don't want followers. I don't want beautiful women." Then what does He want? "I want to serve Kṛṣṇa." It is not that He says, "I don't want this, I don't want that. Let Me become zero." No. Disciple: The nondevotee also says he knows what he wants, but he says, "I can accomplish the same good results without Kṛṣṇa." Śrīla Prabhupāda: Then he is a fool, because he does not know what "good results" really are. Today he is struggling very hard for one "good result," but tomorrow he'll desire something else, because he must undergo a change of body when he dies. Sometimes he's taking the body of a dog and desiring one "good result," and sometimes he's taking the body of a demigod and desiring another "good result." *Bhramatam upary adhah:* he's wandering up and down the universe, just like . . . what is that? Disciple: A Ferris wheel. Śrīla Prabhupāda: Yes. Sometimes he is rising to an elevated position, and then again he must come down and take the body of a dog or hog. This is going on. > brahmanda bhramite kona bhagyavan jiva > guru-Kṛṣṇa -prasade paya bhakti-lata-bija "After wandering up and down the universe for many lifetimes, one who is very fortunate comes to devotional life by the mercy of the spiritual master and Kṛṣṇa." [*Caitanya-caritāmṛta, Madhya* 19.151] Disciple: Well, the nondevotee will say, "We are also doing good service. You are distributing food, and we are also distributing food. You are opening schools, and we are also opening schools." Śrīla Prabhupāda: Yes, but we are opening schools that teach Kṛṣṇa consciousness, while your schools are teaching illusion. The problem is that the rascals cannot understand the difference between *bhakti* [devotional service] and *karma* [material activity]. *Bhakti* looks like *karma*, but it's not *karma*. In *bhakti* we also work, but for Kṛṣṇa’s sake. That is the difference. For example, Arjuna fought in the Battle of Kurukshetra, but because he fought for Kṛṣṇa he is accepted as a great devotee. Kṛṣṇa told him, *bhakto ’si me . . . priyo ’si me:* "Arjuna, you are My dear devotee." What did Arjuna do? He fought, that's all. But he fought for Kṛṣṇa. That is the secret. He did not change his fighting capacity as a warrior, but he changed his mentality. At first he was thinking, "Why shall I kill my kinsmen? Let me leave the battlefield and go to the forest and become a mendicant." But Kṛṣṇa wanted him to fight, so at last he surrendered and did it as a service for Kṛṣṇa. Not for his own sense gratification, but for Kṛṣṇa’s sense gratification. Disciple: So sense gratification is there even in devotional service? Śrīla Prabhupāda: Yes. A *karmi* works for his own sense gratification, and a *bhakta* works for Kṛṣṇa’s sense gratification. That is the difference between a nondevotee and a devotee. Sense gratification is there in either case, but when you work for your personal sense gratification it is *karma*, and when you work for Kṛṣṇa’s sense gratification it is *bhakti. Bhakti* and *karma* look similar, but the quality is different. Another example is the behavior of the *gopis* [Kṛṣṇa’s cowherd girlfriends]. Kṛṣṇa was a beautiful boy and the *gopis* were attracted to Him. They wanted Him as their lover, and they went out from their homes in the middle of the night to dance with Him. So it appears that they acted sinfully—but they did not, because the center was Kṛṣṇa. Therefore Caitanya Mahāprabhu recommends, *ramya kacid upasana vraja-vadhu-vargena ya kalpita:* "There is no better mode of worshiping Kṛṣṇa than that practiced by the *gopis*." But the rascals think, "Oh, this is very good. Kṛṣṇa danced in the middle of the night with other men's wives, so let us also gather some girls and dance, and we will also enjoy like Kṛṣṇa." This is a gross misunderstanding of Kṛṣṇa’s pastimes with the *gopis.* To prevent this misunderstanding, Śrīla Vyasadeva has devoted nine cantos of the *Bhagavatam* to describing Kṛṣṇa’s position as the Supreme Personality of Godhead. Then he gives a description of Kṛṣṇa’s behavior with the *gopis.* But the rascals jump immediately to the Tenth Canto, to Kṛṣṇa’s dealings with the *gopis.* In this way they become *sahajiyas* [pseudodevotees]. Disciple: Will such persons experience a change of heart, since they're somehow or other associating with Kṛṣṇa? Śrīla Prabhupāda: No. Kamsa also associated with Kṛṣṇa—but as an enemy. That is not **bhakti.* Bhakti* must be *anukulyena Kṛṣṇa nusilanam:* favorable devotional service. One should not imitate Kṛṣṇa or try to kill Him. That is also Kṛṣṇa consciousness, but it is not favorable and therefore it is not *bhakti.* Still, the enemies of Kṛṣṇa get salvation, because they have somehow or other thought of Kṛṣṇa. They get impersonal liberation, but they are not allowed to enter into the pastimes of Kṛṣṇa in the spiritual world. That benediction is reserved for those who practice pure loving devotion to Kṛṣṇa. “Surrender Unto Me” Kṛṣṇa’s Loving Invitation *by Arcana Siddhi Devī Dāsī* *Bhaktivinoda Ṭhākura's instructions come to the aid of those of us who shudder at the mention of the word "surrender."* Growing up, my older brother and I would sometimes get into physical fights. I can’t remember what we would fight about, but a few times a month when my parents weren’t home we would end up in a skirmish. He would often bend my arm behind my back, telling me to surrender by saying “uncle.” I would scream and push and stomp until the pain would become unbearable. Then I would yell, “Uncle! I surrender.” He would triumphantly release my arm, bragging about his victory. I remember feeling angry and vengeful. I even decided to stop biting my nails so I could use them as weapons to defend myself. I hated having to surrender to him. So when I first heard Kṛṣṇa’s words in the *Bhagavad-gītā* telling me to give up everything and *surrender* to Him, I winced. That word *surrender* carried an emotional charge. After getting past my initial negative response to the word, I wanted to know more about what Kṛṣṇa means when he uses the word *surrender,* or in Sanskrit, **saranam*.* I learned that *saranam* is often translated as "shelter." So the surrender Kṛṣṇa talks about differs from the surrender my brother demanded from me. Kṛṣṇa’s call for surrender is His loving invitation to come under His complete shelter. Although the *Bhagavad-gītā* is apparently a private conversation between Kṛṣṇa and Arjuna, Kṛṣṇa intended that His teachings to Arjuna would be available to us. He is giving knowledge of Himself that will help us understand why, at the end of His talk, He can ask us to give up all other paths for progressing in human life and just surrender to Him. Anyone who has faith in all the things Kṛṣṇa has said about Himself in the *Bhagavad-gītā* will be convinced that He is worthy of our surrender and love. In our Gaudiya tradition (the disciplic line descending from Śrī Caitanya Mahāprabhu), Bhaktivinoda Ṭhākura has elaborated on the word *saranam.* In his collection of songs titled *Saranagati* ("The Goal of Surrender"), he gives us a conceptual orientation of what pure surrender looks like and how we can practice to achieve the status of a *saranagata,* a fully surrendered devotee. He describes the six practices of those serious about dedicating their lives to Kṛṣṇa : accepting things favorable to devotional service, rejecting things unfavorable to devotional service, accepting that Kṛṣṇa is our only maintainer, accepting that Kṛṣṇa is our only protector, developing a deep sense of humility, and fully giving ourselves for the purpose of guru and Kṛṣṇa. *Favorable and Unfavorable* In the beginning of our devotional life it is critical to learn to distinguish between what helps and what hurts our spiritual advancement. When I first became involved in devotional life, I brought many misconceptions about what was favorable for spiritual progress. Prior to meeting devotees, I would walk barefoot everywhere, considering this a spiritual practice. I was amazed to learn that devotees wore shoes outside and that, with the exception of walking in a holy place, going barefoot was discouraged. I also thought spiritual life meant to hardly eat or sleep. I had been trying to reduce both beyond what was healthy for my body. I quickly learned that spiritual life involves being balanced in our material needs—avoiding too much or too little. Śrīla Prabhupāda had translated a number of books by the time I joined his movement in 1976. Studying those books, especially *The* *Nectar of Devotion* and *The* Nectar of Instruction, along with the association of devotees, helped me understand what was favorable and what wasn’t. Once we have the foundational understanding, it is up to us to make choices that will help us advance. Prabhupāda told us that sense gratification is like salt. We need a little, but not too much. Similarly, some renunciation and detachment can help us advance, especially in the beginning of our spiritual journey, but too much can harden our heart. It is important for people starting on the path of *bhakti* to have good guidance—devotees they can trust to help them make good choices based on their individual natures. What might be too much for one may be too little for another. Finding a more advanced devotee who understands our psychology is very helpful in our treading the path. *Kṛṣṇa as Our Maintainer* Those who have imbibed the mood of surrender will see Kṛṣṇa as their only maintainer. They won’t be anxious about their maintenance and will have complete confidence that Kṛṣṇa will provide for all their needs. They do their part, but they know that ultimately the Lord is the source of their supply. This faith is a central piece of surrender, and those who have developed deep faith in this principle are released from much anxiety. In the early stages of *bhakti,* we develop our faith in Kṛṣṇa as our maintainer by reading stories about how He maintains His devotees. Many stories in the scriptures demonstrate Kṛṣṇa’s commitment to provide for all of His devotee’s needs. For example, when Narada Muni approached the hunter Mrgari, Narada asked him to give up his sinful habit of half killing animals and leaving them to die. He enlightened the hunter about *karma*, telling him how in his next life he would have to suffer a fate similar to that of the poor creatures he was torturing. After the hunter had developed some faith in Narada Muni as his spiritual guide, Narada asked him to break his bow. Mrgari hesitated, wondering how he and his family would survive if he gave up his means of livelihood. Narada assured him that if he took to the devotional path, Kṛṣṇa would provide for all his needs. The hunter complied with Narada’s request, breaking his bow and taking up the spiritual practice of chanting Kṛṣṇa’s holy names. Many of Mrgari’s neighbors became aware of his transformation and began to honor him as a saintly person. Every day they would bring food to him and his family. In fact, the quantity of food far exceeded his needs, and he had to ask that the amount be reduced. Hearing such narrations helps us have faith in the principle of seeing Kṛṣṇa as our maintainer. And that faith enables us to stretch ourselves in ways that help us see Kṛṣṇa’s maintenance in action. In my own life, after I'd worked at a full-time job in a mental-health clinic for over ten years, my husband and I took a risk to create a life that would give us more time for our spiritual practices. We moved to a rural spiritual community, and I developed a private practice, mostly on the phone and the Internet. I feel that Kṛṣṇa reciprocated with our desire; we have had enough means to live comfortably, with more time for our spiritual lives. *Kṛṣṇa as Our Protector* The next principle of *ssaranagati* is to have full faith that Kṛṣṇa will protect us in all situations. When I first became a devotee, I read *Kṛṣṇa : The Supreme Personality of Godhead,* Śrīla Prabhupāda’s summary study of the Tenth Canto of the *Śrīmad-Bhagavatam.* The book tells of Kṛṣṇa’s life on earth fifty centuries ago. He spent His childhood in Vṛndāvana, an idyllic rural community surrounded by His loving devotees. What struck me most was the seemingly relentless stream of threatening situations that flowed into Vṛndāvana, a replica of His home in the spiritual world. Why would Kṛṣṇa’s abode be fraught with danger? Because, I learned, each successive attack from a demon or misguided demigod increased the love and dependency the inhabitants of Vṛndāvana felt for Kṛṣṇa. In the material world there is danger at every step and people are filled with worry about how they will survive so many distressful situations. Without knowledge and faith in Kṛṣṇa, there is no shelter from suffering. With knowledge and faith in Kṛṣṇa, we can run into the mouth of Aghasura demon saying, as the cowherd boys did, “Even if he is a demon, Kṛṣṇa will save us.” The cowherd boys' example is the epitome of the principle of having faith in Kṛṣṇa’s protection. Of course we don’t purposely put ourselves in harm’s way. We act intelligently, but if while living a life dedicated to making spiritual progress we confront a dangerous situation, we practice taking shelter of Kṛṣṇa. Again, hearing narratives from scriptures about how Kṛṣṇa protects His devotees and hearing of the experiences of contemporary devotees (such as Indradyumna Swami's *Diary of a Traveling Preacher*), we develop faith in this principle. It is also important to understand that protection may not always mean protection for the body, but rather we, the soul, are always protected, and if Kṛṣṇa desires that we leave our present circumstance, He will protect us, the soul, and we will never lose whatever spiritual attainment we have. *Humility* The next principle of surrender is humility. The mood of humility is critical for spiritual progress. Real surrender comes from realizing we can’t do anything without the mercy and help of the Lord. Humility allows us to let Kṛṣṇa take the lead in our lives. It allows us to open our hearts to His instructions and to serve Him through His representatives in the material world. Bhaktisiddhānta Sarasvati Ṭhākura said that the beginning of humility is the absence of the enjoying mentality. Our spiritual nature is pleasure seeking, but when we look for enjoyment in matter, in things that don’t endure, we become takers, exploiters. To reinstate our spiritual consciousness, we need to practice giving and serving. *Giving Ourselves Fully* The last principle of *saranagati* is to fully give ourselves—body, mind, and heart—to the Lord’s service. This means we no longer have any separate interest from Kṛṣṇa’s. To practice this principle, we serve advanced Vaisnavas and share Kṛṣṇa consciousness with others. We see where we are not giving of ourselves and what material attachments are holding us back. We strive to go forward, and hope to attract the attention of spiritual personalities who can help us progress. *Saranagati* sets the stage for our loving sentiments to fully develop. Practicing these six principles encapsulates *abhideya,* or the way and means to attain love of Kṛṣṇa. Kṛṣṇa tells us in the *Bhagavad-gītā* (4.11) that He reciprocates our efforts to surrender. What is that reciprocation? We become enlightened by knowledge of who we really are—an eternal spiritual being who has a loving relationship with Kṛṣṇa and all of His associates. We also become joyful and experience a transcendent reality that becomes more and more relishable as we progress on the path. I now have a different association with the word *surrender,* but I also find it is helpful to use other words, such as *shelter* or *refuge,* to help others who might also have had a big brother growing up. *Arcana Siddhi Devī Dāsī was initiated by Śrīla Prabhupāda in 1976. She lives with her husband and son in Sandy Ridge, North Carolina, where she works as a family therapist.* ## e-Krishna www.bhaktivedantaacademy.com is the website for the Bhaktivedanta Academy in Māyāpur, India, which provides education for boys, girls, and adult students based on the principles of the Vedic *gurukula* system. The Academy comprises the Śrī Rupanuga Paramartika Vidyapitha, the Śrī Sandipani Muni Asrama, and the Bhaktivedanta Cultural Academy. The mission of the Bhaktivedanta Academy is to help its students study, practice, and disseminate the teachings of Vedic philosophy, culture, and science in the context of *Śrīmad-Bhagavatam* and Śrīla Prabhupāda’s teachings. Under "Colleges" on the menu bar you can read about each campus in the Academy and the educational services they provide. From this menu you can also download a copy of the Academy admissions policy, the curriculum, and the prospectus. The website contains a collection of videos depicting many of the festivals and activities undertaken by students at the Academy, as well as a photo gallery where you can see the beautiful surroundings and gardens of the various campuses. Click on the "About" section to read about the mission of the Academy and the concepts of Vedic education to which it adheres. This section also lists the names of the deans, the teachers, and their qualifications. In this section you will also find a detailed list of Frequently Asked Questions. For the latest news about the Academy, and to read the blog with articles about Vedic education, click on "Articles and Blog." On the Home page, click on the picture of an iPod to download audio from lectures. The site contains all the information you need to consider a Vedic education for your child. If you'd like to learn more, click on "Contact," and the Academy staff will promptly reply. The Bhaktivedanta Academy is a brahminical institution working to deliver Śrīla Prabhupāda's vision for educating the next generation. It seeks support from those who value its mission. —Antony Brennan ## Spiritual Sportsmanship *By Navina Syama Dāsa* *When it comes to the game of life, going for the gold is less important than going back to Godhead.* “It’s not about whether you win or lose, but how you play the game.” In the United States, most children have heard this cliche at some point in their lives, most likely after losing an athletic competition. Parents may intend it as a reminder that following the rules and losing is preferable to breaking the rules and winning. Participants certainly have several options in how they approach any sport or game, often determined by their level of maturity. Let's consider three approaches as they might apply to tennis. Young children sometimes swing their rackets with abandon, hitting balls over the fence, at their opponent, or into the net, all with equal delight. With no particular goal in mind and no understanding of the rules, they believe whatever they do is right, as long as they are enjoying themselves. Students engaged in a tournament, in contrast, would likely be grave and focused; for them, the contest is less about having a good time and more about achieving prestige among their peers. To this end, knowing and mastering the rules is of paramount importance, for the slightest misstep could cost them the match, while careful compliance might lead to victory. Finally, a businessperson passing time with a potential client would exhibit a different mood. Concerned more with establishing a relationship and eventually sealing a deal, he or she would consider the result of the tennis match of comparatively little consequence. Though still heedful of the rules, the businessperson follows them only for the sake of civility and rapport, having a greater goal in mind than mere athletic triumph. We can also approach the game of life in three ways, particularly in regard to whether and how we incorporate religion. Some people reject religion. Their goal is to extract as much sensual and emotional pleasure as possible from each day, and how they do so is a matter of personal preference, not prescription. Like children playing, they do not recognize an underlying order or guiding scheme to life’s game, and so feel free to behave as they see fit. Other people accept religion as a means to achieve temporal success. Just as participants in a tournament know that meticulously following the rules is the only way to win a trophy, many religious adherents comply with divine law as the surest way to achieve happiness in this world. They recognize a creator and controller, but they think the principles He propounds concern primarily the here and now. Yet another group views religion as a path to enlightenment; success or failure on the terrestrial plane is neither their focus nor the ultimate purpose of their life. Like a businessperson playing proper tennis merely to connect with a client, they dutifully follow religious rules and rituals in their everyday lives, but only to cultivate a relationship with God. They thus use the game to attain a more glorious type of success. Śrīla Prabhupāda consistently invited his audience to take up this last approach to religion. He declared that to deny the existence of God by flaunting His laws is foolishness in the extreme. Yet he also suggested that to accept these laws merely as a formula for material prosperity is short-sighted. Rather, he encouraged his followers to adopt many of the innumerable regulations in the Vedic scriptures governing how to live in this world, not necessarily to be happy in this realm, but to uplift their consciousness and help them secure entrance into a higher realm. For example, in the second verse of *The Nectar of Instruction*, he explains: “Those interested in Kṛṣṇa consciousness should not be eager to accept the rules and regulations for economic advancement, yet they should very faithfully accept scriptural rules and regulations for the advancement of Kṛṣṇa consciousness.” Certainly Prabhupāda's teachings were not unique in this regard: The sincere seeker can uncover a similar theme in many of the world’s great faiths, particularly in their earliest presentations. And various modern movements also purport to offer their followers access to another and better plane of existence. But the process of Kṛṣṇa consciousness provides a particularly compelling and dynamic opportunity for the confused and dissatisfied inhabitants of today’s world to accept religion in its most profound sense: a means to transcend our mundane and temporary existence revive our eternal spiritual relationship with God. *Details of the Spiritual World* The first distinctive feature of Kṛṣṇa consciousness is the detail with which it presents the alternate reality that is our true home. Not only do the Vedic scriptures directly describe the kingdom of God, as in the Fifteenth Chapter of the Third Canto of *Śrīmad-Bhagavatam*, they also capture how the Lord reenacts His activities in that world whenever He descends to this one, as in the Tenth Canto of *Śrīmad-Bhagavatam*. Is the spiritual realm anything like its material counterpart? Yes and no. The *Brahma-saṁhitā* (5.56) summarizes its essence, informing us that it has the same basic structure and includes the same basic interactions as this world: There are trees and sky, the people have arms and legs and like to relate to each other, and there are days and nights and jokes and dancing. But that world is distinct in several significant ways. To begin with, the hindrances that plague us here don't exist there. Nobody is worried about being ugly or clumsy or stupid or weak; nobody grows old; nobody dies. Rather, the *Śrīmad-Bhagavatam* (3.15.14) tells us that all the residents of the kingdom of God are equal in perfection to God Himself, albeit not on the same scale. And nobody there feels lonely or rejected or bored. Instead, they all happily engage in the loving service of the Lord. Indeed the centrality of Kṛṣṇa is the most fundamental distinguishing feature of the spiritual world. On this plane we look at the people and objects around us in terms of our own interests. When we see food, we consider whether we find that particular kind relishable or repugnant. When we see other people, we consider whether we find them attractive or not, or what benefit we might get from having a relationship with them. In short, each of us is the principal subject of our own mini-universe, and all others are more or less objects in the background, to be enjoyed or avoided as we wish. On the spiritual plane, however, Kṛṣṇa is the main character in everyone’s life story. The desire to please Him motivates all of their thoughts and deeds, and this common objective completely harmonizes the interactions they have with each other. Like a pond in which many stones have been successively thrown in the same spot, creating ripple after circular ripple, all with the same center and following the same rhythmic course, the kingdom of God is the scene for diverse activities, all with the same focus. *How We Got Here* Not only do the scriptures of Kṛṣṇa consciousness elaborately recount the beauty and joy of the world from which we came, they also explain how we ended up here instead. Why, if our true home is in the spiritual sky, do we find ourselves in this realm of misery and struggle? And why, if all we see around us is merely an illusion, does it appear so tangible and real, whereas the spiritual world strikes us as fantasy? Without answers to these questions, we might find belief in God and His wondrous realm intellectually unjustifiable. Then, instead of taking religion seriously, we might be inclined to play the game of life according to our own rules. Fortunately, the Vedic scriptures offer a profound answer, distinctly reverberating what in other traditions has receded into a faint background echo: We are here because we became envious of God and wished to supplant Him. Those of us accustomed to struggling with belief in God (what to speak of justifying that belief to others) may find it hard to conceive of God’s existence as the foundational truth and primary reality of life. Yet, in the spiritual world, that is everyone's vision, and God's apparent absence in our world is actually an elaborate illusion. Indeed, this world's sole function is to simulate existence without God. It’s only a simulation because He always remains behind the scenes to orchestrate its operation through His various energies, just as a manager and his or her administrative structure are always behind the smooth functioning of any organization, be it a city, corporation, or nation. But God runs the world discreetly enough that one may, if one is so inclined, pretend He does not exist. Why does He stay hidden? Simply to satisfy our desire to be rid of Him. Though every inhabitant of the kingdom of God is blissfully intoxicated with pure love for God, without the slightest trace of dissatisfaction, some inconceivably wonder what it might like to be the center of the circle, rather than part of one of its surrounding ripples. This thought becomes the harbinger of misfortune for those living entities, to whom Kṛṣṇa gives the blessing and curse to have this illicit desire fulfilled. As Śrīla Prabhupāda summarizes at the end of his purport to *Caitanya-caritāmṛta*, *Madhya* 20.117: “One should understand that due to his desire to enjoy himself in competition with Kṛṣṇa, the living entity comes into material existence.” We should not therefore think the seeming genuineness of this world to be inconsistent with its fraudulence. If the world appeared otherwise, it would not be serving its function. Just as mischievous children yearning to break into the cookie jar can do so only when their parents have left the house, so too can rebellious souls experience the ephemeral thrill of independence from God only if they believe they are alone in the universe; in either case, if the authority figures keep poking their faces in the door, that spoils all the fun. *How to Get Back* We have thus inaugurated our life of suffering by turning away from Kṛṣṇa and forgetting Him, and our only solution is to once again engage exclusively in His service. But is this a realistic goal? True, the Vedic scriptures make the remarkable claim that the unquestioned consensus-reality of the majority of the world’s population is a charade, and support this assertion with sophisticated accounts of the actual reality and why we’ve been cut off from it. But while this may be enough to convince us that religion in general, and Kṛṣṇa consciousness in particular, merits our thoughtful consideration, we will likely need more to commit ourselves completely. After all, if sensual and emotional interactions have been our only source of pleasure, we will find it difficult to go beyond accepting religion as merely the best means to foster these interactions, like immature tournament players who become consumed by the goal of winning a tennis trophy and can no longer imagine anything more important. Only if we can taste a higher pleasure from spiritually interacting with God can we embrace religion for its true transcendent purpose, like a businessperson who is unconcerned with losing a trivial game, having seen what substantial gain can come from the relationship established through its proper play. Kṛṣṇa consciousness—as explained by Śrī Caitanya Mahāprabhu in India over five hundred years ago and by Śrīla Prabhupāda all over the world over forty years ago—provides just such an opportunity to access spiritual reality within this lifetime. In fact, the recommended process is uniquely noteworthy for its simplicity, potency, and rapidity. Just by reciting the names of God, especially Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, with a sincere heart and full attention, one can feel unmistakable spiritual satisfaction. Such is the wonder of Kṛṣṇa’s material creation: It is so complete and perfect that it can simultaneously provide a God-free playground for those wishing to ignore Him, as well as a God-centered temple for those wishing to serve Him. Even in this world, God’s existence can become as apparent and tangible to us as the nose on our face. And the resultant pleasure, veritable and ever increasing, is just the incentive and support we need to live righteously in this world, acting in accordance with the principles of religion, but solely to elevate ourselves to the eternal spiritual realm. Life, like any game, can be played in different ways. If we ignore the rules of religion and act out of ignorant whimsy and puerile recklessness, we should expect only frustration and disaster. And if we follow the rules simply to win the game, overlooking their ultimate purpose, we may achieve some temporary happiness here, but we will miss out on a much greater prize. Instead, real religion means to follow scriptural regulations to develop our relationship with God and return to His kingdom. The Vedic scriptures make an especially strong case for taking such an approach because they give a rich and extensive account of our eternal home, directly confront the cause of our present condition as refugees, and provide motivation and assurance by offering a glimpse, even in this world, of the spiritual nature. Kṛṣṇa consciousness thus extends an opportunity to the reflective and daring soul to move beyond childish games and engage in our real business: serving and loving God. Perhaps the famous American sportswriter Grantland Rice had essentially the same message in mind when he penned these lines in his 1908 poem “Alumnus Football”: For when the One Great Scorer comes To write against your name, He marks—not that you won or lost— But how you played the Game. *Navina Syama Dāsa is a disciple of His Holiness Bhakti Caru Swami. He lives with his wife and their new daughter, Varada Lila, in Philadelphia, where he is a law student at Temple University. He can be contacted through his website, VastuShyam.com.* ## Six Essential Questions *By Satyaraja Dāsa* *The Śrīmad-Bhagavatam begins with six questions whose answers would benefit a sincere seeker of any religious tradition.* Last spring I attended my family's Seder, the ceremonial meal on the first two nights of Passover, which commemorates the exodus of the Jews from Egypt. As usual, I enjoyed the symbolism and the stories, since I find much in them that parallels my own Vaisnava tradition. Children play an important role in the Seder. Traditionally, the youngest child is prompted to ask four questions, called the Mah Nishtana. The ritual is meant to stimulate discussion of the meal and its symbols. Here are the questions (usually spoken in Yiddish): (1) Why is this night different from all other nights? (2) On all other nights, we eat either unleavened or leavened bread, but tonight we eat only unleavened bread. Why? (3) On all other nights, we eat all kinds of vegetables, but tonight, we eat only bitter herbs. Why? (4) On all other nights, we do not dip [our food] even once, but tonight we dip twice. Why? Or, alternately: On all other nights, we eat either sitting or reclining, but tonight we only recline. Why? The questions originate in the Mishnah, part of the Jewish Talmud. The leader of the Seder and other adults will often use these questions as a starting point to discuss the Haggadah (also part of the Talmud), allowing all involved to look at these questions more philosophically. This leads to readings, prayers, and stories that elucidate the biblical Exodus. *Drifting from Judaism to Vaisnavism* I tend to drift off at religious rituals, and on this day, I drifted off to the land of the *Śrīmad-Bhagavatam,* a work of eighteen thousand verses divided into many volumes. I had one volume in my briefcase, and had been reading it just before I arrived. My drifting must have been obvious, since the person next to me—the host and a close friend—asked what I was thinking about. “Are you contemplating the meaning of these four questions?” “Not exactly,” I answered, trying to be polite. “To be truthful, I find these questions, which pertain to the Jewish people, their religious and political plight, somewhat limited.” “How so?” “Well, the questions are specifically about an event in Jewish history. I know there are more deeply spiritual interpretations of these questions, and even esoteric understandings, as revealed in the Kabala. But I have yet to hear them. Every Passover I’ve ever attended seems to offer only the same external explanation, something in the context of Jewish history." “So what were you thinking about?” “The six questions that start off a sacred text in India known as the *Śrīmad-Bhagavatam.*” He smiled, and after an uncomfortable laugh asked me to elaborate. The people around me were moving away from the ritual of articulation and toward the more familiar ritual of eating. Before us was a delightful feast (all vegetarian, out of consideration for me). Now was a good time to chat, and I decided to do just that. *The Sages' Six Question* What attracts me most about the **Bhagavatam*,* I began, is its nonsectarian character. That is to say, it lauds pure devotion to God, love of God, as the essence of the spiritual quest, and it honors such devotion and love regardless of its source. The *Bhagavatam* does not try to push forward a particular religious tradition. For example, toward the beginning of this massive text, we find verses such as this one (1.2.6): “The supreme spiritual activity for all humanity is that by which one can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” In other words, the *Bhagavatam* doesn’t favor some sectarian tradition or some small group of people and their history. Rather, it focuses on humanity in general, and on how everyone can most effectively approach the Supreme. It tells us that true happiness comes from loving God. This is not an isolated verse, either. The *Bhagavatam* states its purity of purpose and unique spirituality from the beginning (1.1.2): “Completely rejecting all religious activities that are materially motivated, this *Bhagavata Purana* propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all.” Its focus is universal, not provincial. The *Bhagavatam* is for those who want to transcend materialistic motivation in religion, for those who want purity, love of God. It’s for those who want the real deal and nothing else. With that as a backdrop, I proceeded to discuss the six initial questions the sages asked the venerable Suta Gosvami in the **Bhagavatam*’s* first chapter. Even a brief look at these questions shows the high quality of spirituality the *Bhagavatam* offers its readers. The questions deal with the highest concerns of a true seeker. 1. What is the ultimate good for all people? (1.1.9) 2. What is the essence of religious scriptures, by which the actual self becomes satisfied? (1.1.11) 3. Why did the Lord take birth from Devaki? (1.1.12) 4. What acts does He perform? (1.1.17) 5. Who are His avatars? (1.1.18) 6. Where has *dharma* gone now that Kṛṣṇa has left the earth? (1.1.23) One might question the specificity of the *Bhagavatam* in mentioning “Devaki,” for example, or in calling to mind the very notion of *avatar*s, a concept usually associated with Hinduism or India. After all, if this is supposed to be a nonsectarian, universal scripture, why refer to people, ideas, and concepts identifiable with a particular part of the world? But a closer look reveals that the *Bhagavatam* is merely citing specifics about the nature of God. Reference to Devaki, for example, simply tells us that the text is aware of a living being who serves God in the form of a mother figure. This has more to do with the complex theology of the *Bhagavatam* than with any specific culture or sectarian concern. The *Bhagavatam* is privy to such esoteric information, even if no other tradition in the world is. It is such esoterica, in fact, that makes the text special and valuable among all religious literature. And the word *avatar* merely indicates an “incarnation” of the Supreme, or His descent into the world of three dimensions. The *Bhagavatam*’s use of Sanskrit to express complex theological notions can hardly be considered an instance of sectarianism. Now let's move into the realm of the *Bhagavatam’s* six essential questions. *Bhagavatam* commentator Śrīla Jiva Gosvami explains that of these six questions, four are answered in Chapter Two (of the First Canto) and two are answered in Chapter Three, among other places. In line with his thinking, here is a brief look at how the *Bhagavatam*’s questions are answered, at least initially. *Question One* (1.1.9): What is the ultimate (*sreyah,* “long-term”) good for people in general? After briefly mentioning that devotional service to Śrī Kṛṣṇa is the essence of scriptural knowledge, Suta Gosvami explains that the ultimate benefit for people is to become free from material entanglement and to develop love of God through devotional service, i.e., through service to Kṛṣṇa or His incarnations. (See 1.2.6–7) *Question Two* (1.1.11): What is the essence of all scriptures, the following of which will necessarily lead to full satisfaction? The Second Chapter of the *Bhagavatam,* especially from verse 6 to verse 28, tells us that Śrī Kṛṣṇa and His service are the essential messages of scripture. He is the only true object of worship, and religion in its purest form means reestablishing one’s lost relationship with Him. That is the ultimate conclusion of all scriptures, even if some sacred texts reveal this truth in a covered or indirect way. *Question Three* (1.1.12): Why did Kṛṣṇa, the Supreme Personality of Godhead, appear as the divine son of Devaki? An answer appears in 1.2.34: “to reclaim those in the mode of pure goodness.” (See also 1.8.32–35.) *Question Four* (1.1.17): What are the acts of the Lord, especially in relation to creation? Because the question refers specifically to acts of creation, commentators cite 1.2.30–33 as the answer. There, the *Bhagavatam* explains how Vasudeva (Kṛṣṇa ) creates the material world and then enters into it as expansions known as *purusa-avataras.* *Cantos Three* and Four also detail the creation of the universe and explain how Kṛṣṇa acts in the capacity of an “ultimate creator,” deputing Lord Brahma to bring forth countless worlds on Kṛṣṇa’s behalf. The inner reading of this question is that the “acts” of the Lord refer to His confidential pastimes in the spiritual world, alluding to information found mainly in the Tenth Canto. *Question Five (1.1.18):* *Who are Kṛṣṇa’s avatars?* Chapter Three of the First Canto describes the incarnations of Lord Kṛṣṇa. We learn that of the many manifestations and incarnations of God, Kṛṣṇa is Supreme. Verse 1.3.28 states, *ete camsa-kalah pumsah Kṛṣṇa s tu bhagavan satyam:* “All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Kṛṣṇa is the original Personality of Godhead.” *Question Six* (1.1.23): Where have religious principles gone now that Kṛṣṇa has disappeared from this planet? Suta Gosvami answers this question in 1.3.43 by uttering one of the most famous verses in all of the *Bhagavatam,* “This *Bhagavata Purana* is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa for His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this *Purana.*” Vaisnava tradition teaches that the essence of spirituality can be found in the **Bhagavatam*.* As stated earlier, it is unlike other religious scriptures, since it focuses only on the essence of the spiritual pursuit, and on the Supreme Personality of Godhead as He exists in the spiritual world. The *Bhagavatam* is Kṛṣṇa in literary form. *Eager for More* Our attention returned to the feast in front of us, and we started to discuss Jewish tradition. My friend, I could see, was enamored by the *Bhagavatam’s* considerable detail and profundity. He kept trying to return to the themes of our discussion. Trying to be gracious, however, I insisted that we discuss the Ma Nishtana, since that was why we were there. Well, truth be told, it wasn’t just a matter of being gracious. It was a strategy: I knew that the more I resisted, the more he would want to discuss the *Bhagavatam.* And so, after a few minutes of Jewish history and philosophy, we returned the *Bhagavatam’s* six initial questions. We agreed that while both Judaism and Vaisnavism had much to offer, it was Vaisnavism, at least in terms of these initial questions, that held our interest. This was, no doubt, because of the theological depth of the *Bhagavatam’s* questions. “Is the rest of *Bhagavatam* that deep?" my friend just had to ask. "Does it always deal with such spiritually rich and philosophically penetrating questions? Where does the *Bhagavatam* go from these initial queries, and is the balance of the text equally profound? How much detail is revealed about Kṛṣṇa and His incarnations?” After a barrage of questions, I wanted to continue the discussion, but it was time for dessert, and, soon after, time to leave. I had wanted to assure him that the *Bhagavatam* is as deep as deep can be, and that it supplies a plethora of questions and answers that take one to the pinnacle of spiritual realization. As a parting gesture, I gave him the copy of the First Canto, Volume One, I was carrying with me. I wished him a happy Passover and offered a few final words. “The book can say more than I ever could.” He seemed to like that. Thanking me with a broad smile, he shook my hand with great enthusiasm. I’ll never forget his last remark as I walked out the door. “Passover will never be the same.” ## How I Came to Kṛṣṇa Consciousness *Led by the Hand* Destiny would have turned her into a nonbeliever, but Kṛṣṇa’s mercy saved her from the pitfall of impersonal atheism. *By Tarini Rādhā Devī Dāsī* "I wrote that I hate Jinnah!" said Ruth. Jyoti added, "I wrote that I hate Nehru!" Chitra, my best friend, was more positive: "I wrote that I am grateful to Gandhi." It was 1984. We were in class ten, discussing our responses for the essay "A Recent Film You Saw." We had all written on the film *Gandhi.* I had been greatly impressed by the film and inspired by Gandhi. But the strong statements my friends made goaded me to delve deeper into the freedom movement and decide whom to hate and whom to appreciate. After reading several books, I was no wiser in deciding whom I should hate. However, following Gandhi, I made changes to my lifestyle—I began to sleep on the floor, I fasted on Ekadasi, and I reached out to the poor and hungry. *Introduced to the Bhagavad-gītā* Gandhiji called the *Bhagavad-gītā* his "guiding force." During my spirited teens I decided that I too must read the *Bhagavad-gītā* and become as great as Gandhi. I found the *Bhagavad-gītā* as absorbing as a novel. In my eagerness to know Kṛṣṇa, I skipped through the commentary. As I read, my teenage mind fell in love with Kṛṣṇa. He became my absolute "boyfriend." Up until then I had been a bundle of inferiority complexes. I was skinny and unimpressive, a failure at academics and a dull friend. Though I was learning music and dance, comments from friends attempting humor ate at my confidence in the arts as well. I was not happy at home, though nothing was particularly wrong there, and I yearned for love. My attempts to find that love in romance novels brought some relief but not enough. Now, introduced to Kṛṣṇa, a natural attraction for Him arose, and with it, love. I was not new to religion*.* My parents were very pious*.* My mother would strictly perform her Siva *japa* every morning and celebrate all religious festivals grandly*.* My home resounded with classical songs and dance in praise of the divine*.* My maternal grandmother was also an extremely pious lady. With her eight children and her husband, she had walked the two thousand miles from Burma to India during World War II. By the time they arrived, three of her children and my grandfather had died. A year after my grandfather's death, my grandmother, about thirty years old at the time, donned saffron robes, shaved her head, and engaged herself completely in spiritual activities. *Following the Bhagavad-gītā* Reading *Bhagavad-gītā* revived the religious feelings she and my family had instilled in me during my childhood. Two particular instructions from the *Bhagavad-gītā* became part of my life. One was to do your duty without worrying about the result. This instruction drew me out of my self-conscious shell. Giving up fears and complexes, basking in the confidence of Kṛṣṇa’s love, I took part in all the competitions and events at school. Why? Because Kṛṣṇa said not to worry about the results. Classes eleven and twelve were wonderful for that reason. I was always blissful and enthusiastic, and I even became a good performer in both academics and the arts. The other instruction was the *yoga* process taught in Chapter Six. Whenever I attended any spiritual program, I would sit with a straight back and concentrate on the tip of my nose with half-closed eyes. Once, I found my classmate Rita in a sad mood. "I can understand that you are suffering from an inferiority complex," I said. "Why don't you take shelter of your Lord Jesus? I took shelter of my Lord Kṛṣṇa, and now I am so happy." Rita became a serious Christian. Several years later, she did me a good turn by bringing me back to devotion from the brief period of atheism into which I had ventured. *Increasing Attachment to Kṛṣṇa* Once, when one of my aunts visited our house, she brought a small part of the *Mahābhārata* to read. This portion spoke of Lord Kṛṣṇa’s friendship with the Pandavas. On hearing of Kṛṣṇa’s friendship with His devotees, my attachment to Kṛṣṇa grew even more. From treating Him as a boyfriend, I began to revere and pray to Him. My extremely religious geography teacher gave me a big calendar with a picture of Kṛṣṇa playing His flute. This Kṛṣṇa became my all-in-all. I would even talk to the picture. I now had a very close friend. Once, I became afraid while riding my bicycle to my aunt's house in the dark. I prayed to Kṛṣṇa. When I reached my destination and parked my bicycle, a leaf that had fallen off a tree on the road reminded me of the leaf Kṛṣṇa lies on at the time of universal dissolution. I felt assured that Lord Kṛṣṇa had been with me during the ride. I used to have a terrible fear of ghosts. Once, when I was in the car park of our flats with my sister, it became dark and my own sister looked like a ghost. In fear I prayed to Kṛṣṇa. Then, as I watched, my sister passed behind a concrete pillar, and when she came into view again, she looked like the form of Kṛṣṇa I had seen in dances and dramas. I learned to see in others my friend Kṛṣṇa, rather than an imaginary ghost. This helped me overcome my fear to a large extent. These two incidents and others like it helped me keep faith in Kṛṣṇa, even when I was led into atheism by a group of Mayavadis, or impersonalists. Though the final two years of school were spent in devotion to Kṛṣṇa, the beginning of college saw me enter a phase of questioning. Any silly thing would make me meditate deeply on it, delving into so many related aspects. But I was stumped when I arrived at this question: What is more powerful—God, fate, or prayer? *Introduction to Mayavada* I took this question to my cousin, a serious Mayavadi. With his encouragement I started attending Mayavada classes and began to deny the existence of Lord Śrī Kṛṣṇa. I came to think that devotion was a crutch for people like Rita, a way to find an anchor in life. And the universe was simply too wonderful and systematic. How could one person possibly engineer and then take care of the whole thing? I slipped into what I called healthy atheism. Mayavada philosophy encourages atheism: For the Mayavadi, neither the Lord nor the world exists. Nothing exists but Brahman, conceived of as impersonal by the Mayavadi. And if I asked something based on **sastra*,* I was told, "Even *sastra* is false!" What can you speak or think when everything is false? At least contrasted with regular atheists, Mayavadis attach great importance to the cultivation of celibacy, detachment from material enjoyment, and other sound values. *"I Exist!"* Although talking like an atheist, how could I forget Kṛṣṇa? How could I become ungrateful to Him for being my friend and for all the times He had helped me? Internally I would tell Him, "Dear Kṛṣṇa, please forgive me for saying You do not exist. But I need to know You scientifically, not just sentimentally on the basis of the exchanges we have had." After reading several books and meditating on Darwin's theory, I came again to a crucial question: Let's say that God does not exist. But I know that I exist. What, then, is the source of my existence? *Back to Devotion* At this point I was in my final year of college. I was given the assignment to find a topic outside of college and make a presentation on it. I was completely at a loss for a topic. My good friend Leela Pal Choudhury then extended an invitation. "I'm going to ISKCON to conduct interviews," she said. "Come with me and ask questions. As you are an atheist, it will be more interesting." So one sunny afternoon, Leela and I dropped in at the ISKCON temple in T. Nagar, Chennai. We were taken to the room of the then temple president Ganga Dāsa, an Italian by birth. Ganga Prabhu, as he was addressed, was patient as we poured forth our questions. I liked his analogy of a fish out of water to explain the condition of the *jiva* (soul) lost to spiritual life. I soaked up his words like a sponge. Unfortunately for Leela, I had no atheistic front to put up, as I was very happy to hear Ganga Prabhu's logical answers. I asked him why he had left Christianity to embrace Hindu culture. "There is no question of leaving anything," he said. "It's just like going from the lower classes to the higher classes in school. I was interested in joining the Catholic clergy in Rome, but I was disappointed to see the priests smoking and drinking. Their lifestyle was not appealing to me." *Then he discovered Kṛṣṇa consciousness.* The necessity to conduct interviews gave me the opportunity to speak to almost all the devotees in the temple and find out what had attracted them to ISKCON. Nimai Nitai Dāsa, the head *pujari* (priest) of ISKCON Chennai, explained how he would visit ISKCON often simply because he liked the smell of the incense. Soon I met Lila Padma Devī Dāsī, the wife of the then vice-president, Radhika Ramana Dāsa. I owe a lot to her for the extraordinary care she gave me to engage in Kṛṣṇa consciousness. On her invitation, every Sunday I dropped in for three hours before the program and spent the afternoon with her, asking my never-ending questions. I read Śrīla Prabhupāda's books, hoping to find a question he couldn't answer. But I realized that Śrīla Prabhupāda had convincingly answered every question. *Chanting and the Great Relief* I started chanting the Hare Kṛṣṇa *maha-mantra* regularly. The greatest benefit I derived at first was relief from daydreaming. I was a heavy daydreamer. If I dreamed I was India's President, I would continue the dream until I was cremated. My daydreams made me miserable. But now I would sing Hare Kṛṣṇa as I went through the mechanical household chores. Peace and happiness filled me. *Slow Growth* Though I liked the philosophy of Kṛṣṇa consciousness, along with the *kirtana* and *prasādam,* I was not ready to chant more than four rounds a day on my beads. And I chanted with absolutely no attention, as my ears would be drawn to the dialogues running on the TV in the other room. I tried reading *Bhagavad-gītā As It Is,* but could not get past text 2.39, where Śrīla Prabhupāda explains *buddhi-yoga* as Kṛṣṇa consciousness. I just could not figure out how *buddhi,* or intelligence, could mean Kṛṣṇa consciousness. Confused, I could read no further. I also made the colossal mistake of comparing translations by Chinmayananda and Chidbhavananda, which I had read earlier, with Śrīla Prabhupāda's. The differences made me want to tear my hair out. *Final Decision* What made matters worse was the re-screening of *Gandhi* on TV. My heart again went out to *Gandhi*, who had placed me on the path of spirituality. Confusion reigned in my heart. "Why ISKCON?" I asked myself. "Why not Sabarmati Ashram? Why not Ramakrishna Mission? Why not Mother Teresa?" As my mind reeled, my mother called me in for dinner. When I was finished, I picked up my plate to wash it, and my tongue automatically slipped into singing the Hare Kṛṣṇa *mantra*. "That's it," I thought. "I am going to become a Hare Kṛṣṇa devotee because I like it. I love singing; I love *kirtana.* Singing Hare Kṛṣṇa has cured me of my miserable daydreaming, and chanting has silenced my mind. What more can I ask for?" *Introduced to My Guru* One day, His Holiness Jayapataka Swami visited ISKCON Chennai, where he has disciples. I listened to his arrival lecture. Later, after helping with services related to his dinner, I began to grind the batter for *idlis.* It was about 2:00 A.M. when I finally got to sleep. The next morning I was helping with the breakfast service when I heard the sound of Hare Kṛṣṇa *kirtana,* and tears rolled from my eyes. I couldn't understand what was happening to me. It seemed that my future *guru* was giving me a glimpse of the mountain of ecstasy available in the holy name. I had not yet spoken with him, but somehow, by his merciful glance, my consciousness had been purified. A few days later, for the third time I began reading *Bhagavad-gītā As It Is*. This time I easily read past text 2.39. Gone was the obstacle of doubt caused by my ignorance and arrogance. And then one morning I woke at 3.30 A.M., feeling so fresh and bright that I immediately started chanting. On that day I began my practice of chanting sixteen rounds every day. By the causeless mercy of my *guru*, I was given the ability to read Śrīla Prabhupāda's books and chant the holy name. I could delve deeper into the process of Kṛṣṇa consciousness instead of staying on a mental and intellectual level caused by my association with Mayavadis. My *guru* continues to help me in so many ways in my devotional service, and I am indebted to him forever. By the arrangement of senior devotees, I was wedded to Sumitra Kṛṣṇa Dāsa, and under his encouragement I am able to engage in several services for ISKCON. I was brought into the association of devotees, who showed me the path of pure devotion to Lord Kṛṣṇa. The *Śrīmad-Bhagavatam* (3.33.7) says that a person practicing devotional service has—in previous lives or this life—performed all ritualistic acts, such as giving charity, visiting pilgrimage sites, and so on. I feel that in my early life I was taken on a tour of these things to confirm to me their inferiority in comparison to devotion to Lord Śrī Kṛṣṇa. Now I can be more determined in my practice in this lifetime and come closer to achieving the real goal of life. *Tarini Rādhā Devī Dāsī is a disciple of Jayapataka Swami. She is the mother of four children, and she coordinates children's programs in Chennai. Her husband, Sumitra Kṛṣṇa Dāsa, is the temple president. Contact her at [email protected].* In Memoriam—Gopīparāṇadhana Gopīparāṇadhana Dāsa, a disciple of Śrīla Prabhupāda and a leading Sanskrit scholar in ISKCON, passed away at his home in Govardhan, India, on September 15. Born in 1950 in New York City, Gopīparāṇadhana received his B.A. in linguistics from Columbia University in 1972 and was initiated by Śrīla Prabhupāda in 1973. Under Prabhupāda's guidance he developed an expertise in Sanskrit and served as an editor for the Bhaktivedanta Book Trust (BBT). After Śrīla Prabhupāda's passing, Gopīparāṇadhana helped complete Prabhupāda's work on the Śrīmad-Bhagavatam, as well as work Prabhupāda had done on *Mukunda-mālā-stotra* and *Nārada-bhakti-sūtra*. In 2005 Gopīparāṇadhana completed the multi-volume *Bṛhad-bhāgavatāmṛta*, with commentary based on the author's own commentary. He continued to translate Gaudiya Vaiṣṇava literature from Sanskrit, notably Sanatana Gosvami's *Kṛṣṇa-līlā-stava* (published) and the *Ṣaṭ-sandarbhas* of Śrīla Jiva Goswami (unpublished). He also trained editors and translators for the BBT. Gopīparāṇadhana lived with his wife and son in Govardhan, where at the time of his passing he was spending two days between trips to Poland and China. Vaisnavas around the world mourn the loss of this extraordinary soul who passed from this world in Kṛṣṇa's land and is surely continuing on under Kṛṣṇa's protection. Five Days in Punjab *With love and kindness, villagers welcome young Hare Kṛṣṇa devotees carrying the holy name to their state.* *By Vamsi Vihari Dāsa* Every year in our temple, ISKCON Chowpatty, as a part of the training program for the new residents, a few senior members of the *brahmacari asrama* lead the younger group to visit villages on foot in different states of India. To experience village life and Vedic culture, we travel without an itinerary. We perform *kirtanas,* give lectures, accept donations, stay overnight in schools or public lodges, and leave for the next village the following day. In previous years we had visited Rajasthan and Odisha, where we felt welcomed in the natural culture of Kṛṣṇa worship. Last year we decided to travel to Punjab, the most fertile land in India, which until a few years ago was a hotbed of terrorism. We knew it would be a challenge to be in the midst of the Sikh population. Yet depending on the Lord was also an important agenda of our travels. With thirty-two devotees and attractive Gaura-Nitai Deities (Caitanya Mahāprabhu and Nityānanda Prabhu), we began our trip. Since last year was the five-hundredth anniversary of Lord Caitanya's acceptance of *sannyasa,* we decided to emphasize *harinama-sankirtana,* the congregational chanting of the holy names of the Lord, which was central to Lord Caitanya's mission. *Amritsar and Ferozpur* After spending two nights on a train from Mumbai, we reached Amritsar, the city of the magnificent Golden Temple. We began with a tour of the temple and the historic Jallianwala Bagh, the site of the gruesome massacre of Indians by British soldiers in 1919. From there we left for Ferozpur, on the India-Pakistan border. Mr. Jitendra Mehra, the caretaker of a Rādhā-Kṛṣṇa temple, met us in Ferozpur. "Stay in Ferozpur for all five days," he suggested, "and each day do *harinama-sankirtana* and programs. What is the need of going to the villages?" But we had set our sight on the villages and settled for spending one day with him. So our first public *harinama* of the trip took place in the streets of Ferozpur, and we were blown away by the response. Almost every shopkeeper made some offering in cash or kind for the Deities. Some offered a garland of currency notes, some presented sweets, a goldsmith offered a silver bowl and spoon, from a pharmacy the Lordships received honey, from fruit vendors fruits and fruit juices. The atmosphere was full of joy and devotion. For a few hours we forgot we live in a world ruled by envy, competition, and greed. While the citizens of Ferozpur were enlivened to see thirty young men singing the holy names and dancing, we were enthralled to directly witness the mercy of Śrī Caitanya Mahāprabhu. *The Indo-Pak Border* Thirty minutes from Ferozpur is the India-Pakistan border. Each evening soldiers of both nations perform a public ceremony. We wondered if we should go there. What would people think about seeing *sadhus* and Gaura-Nitai Deities at the national border? And most important, would they allow us to do *kirtana*? Although skeptical, we decided to go. An audience of Pakistanis sat on one side, Indians on the other. Amplifiers blared chants for the respective countries. As the soldiers performed their drill and stared down their opponents with hostile gestures, the crowd shouted patriotic slogans. Śrī Śrī Gaura-Nitai sat smiling on the lap of a devotee, witnessing the frenzied event. *Suddenly, the songs on the Indian side stopped.* "You can sing *kirtana*?" the soldiers asked. We were jubilant. The atmosphere resounded with the holy names. Even the Indian soldiers swayed to the beats. It was a historic moment in this highly sensitive border post. Later, as is customary, soldiers from each side came to the opposite territory and unfurled their nation's flag. The devotee carrying Gaura-Nitai was on the edge of the Indian border. The tall, burly Pakistani ranger marched into the Indian territory, blew the bugle, and lowered the flag. Just then his eyes fell upon the Deities; he was stunned, and his eyes filled with love. It was as if the eternal soul in that big, tough body achieved its constitutional nature as a part of God and was indescribably attracted to the beauty and mercy of Gaura-Nitai. We were enthralled to see that even though the soldier returned to his camp, he kept looking back at the Deities. Śrīla Prabhodananda Sarasvati writes, "Even though a person may faithfully perform pious acts or render incomparable service to Lord Visnu, his heart may still remain as hard as iron. Still, by Lord Caitanya's mercy, even a person more sinful than a cow-killer may flood the universe with a stream of tears of pure love for Lord Kṛṣṇa. Oh, when this happens, who can measure the intense happiness felt by golden Lord Caitanya?" (*Śrī Caitanya-candramrta* 127) *The First Village* The next day we reached Mamdot, a few kilometers from Ferozpur. Although we made no plans, it seemed that Gaura-Nitai had made arrangements for us. We met Mr. Janakaraja, who eagerly arranged for our stay in a temple. After hours of *sankirtana* in the streets of his village, we returned to the temple and asked the priest for some ingredients to cook. His eyes widened, and he raised his hands to the sky. "For the first time in the last sixty years," he said, "Vaisnavas have come to this town to preach, and now you are saying you will cook on your own? Impossible!" How could we refuse him? Immediately a team of four cooks began cooking for us. In the evening we again performed *harinama* in the village and invited everyone for the night program. Almost 350 guests came. Addressing them in Punjabi, Dina Gopala Dāsa raised an issue troubling many families in the state: drug addiction. Being a border area, drug trafficking is easy. "We are having these problems," Dina Gopala said, "because we have stopped chanting the names of God and stopped studying our scriptures, such as the *Gita* and the *Śrīmad-Bhagavatam.* If we do not submerge in the intoxication of devotion to the Lord, the intoxications of this world will overpower us." A local cable channel recorded our programs. The next day newspapers featured our stories. Thanking Janakarajaji and other villagers, we left for Khundra, a village ten kilometers away. We wanted to walk, but ignoring all our pleas, Janakarajaji arranged vehicles to take us. Seeing the villagers' respect for **sadhus*,* we were flabbergasted. While in the cities *sadhus* are considered thieves, escapists, or lazy people, in the villages, because of some Vedic culture, *sadhus* are respected even today. The villagers' respect reminded us of the need to be true Vaisnava *sadhus* ourselves, to protect the positive image created by pure souls over the centuries. *Śrīla Prabhupāda's Blessings* Villagers in Khundra were shocked to see the sudden arrival of thirty shaven-headed young men wearing dhotis and kurtas and singing and dancing. Initially people were skeptical and peered at us from their windows, as if we had landed from an alien planet. But soon they welcomed us with open hearts. We found the villagers to be simple and honest; perhaps that's the reason it's said that God resides in villages. After the evening lecture, the villagers' exuberant participation in the *kirtana* left us stunned. Later, as we rested at a nearby government school, a devotee read from the *Caitanya-caritāmṛta* (*Madhya* 7.82) about Lord Caitanya's South India tour: "Upon seeing the chanting and dancing of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda predicted that later there would be dancing and chanting in every village." While reading the purport, we felt Śrīla Prabhupāda was encouraging and blessing us: "This prediction of Śrī Nityānanda Prabhu's is applicable not only in India but also all over the world. That is now happening by His grace. The members of the International Society for Krishna Consciousness are now traveling from one village to another in the Western countries and are even carrying the Deity with them.... We hope that their endeavor to preach the cult of Śrī Caitanya Mahāprabhu will certainly be successful." *An Unknown Friend* During our travels we usually tried to get some contacts and information before going to any village. At Khundra, however, we couldn't decide where to go, so we just started walking. We walked eight kilometers, crossing lush green rice fields, and reached Lakhoke Bahrama. Uncertainty loomed large on our faces. Where to keep the luggage? Where to organize the program? Where to cook? We went to a government school and got permission to store our luggage there. We then left for *harinama-san*kirtana.** It was twelve noon, and the sun was blazing, yet the villagers enthusiastically took part in the *kirtana.* We begged for food, and they generously gave us rice, *dal,* and salt. Sixty-year-old Ajaib Singh enquired about our program. While we were cooking with the donated ingredients, he and his friend Sukhbir Singh requested us all to have dinner at his place. Seeing his childlike enthusiasm and eagerness to serve, we were overwhelmed. His eyes shone with a father's love, and when he learned we were planning to rest on the floor that night, he became concerned. "How is it possible that *sadhus* come to our village and sleep on the bare floor?" he asked. "I will arrange cots for all of you." With great difficulty we explained to him that austere travel was not unusual for us. "Okay, okay," he said with a voice full of humility and persuasion, "I have emptied my house for you. Tonight you sleep there." We were tired after a day of hectic travel and had no strength to shift to a new place. We agreed that instead of doing the night program in the school, we would do it in his house. *Beyond Sectarianism* I went to check out Ajaib Singh's house. He was a gracious host, and I instantly felt at home. We then began to discuss the saints of Punjab and how the Sikh *gurus* sacrificed their lives to protect *sanatana-dharma.* The tales were hair-raising. On refusing to convert to Islam, many of them were immersed in boiling oil, buried alive in walls, and crushed under spiked iron wheels. Why did they tolerate so much torture? I thought. Were they fanatics? No. They could have lived in peace by agreeing to convert, but being real *ksatriyas,* they knew that if the Vedic culture were destroyed, the entire social structure would collapse. To protect the sacred culture, they sacrificed their lives. As we heard these stories from Ajaib and Sukhbir Singh, sectarianism and religious dogma seemed trivial. We felt how vast devotion to the Lord is, far from narrow-minded, egoistic conceptions of God. Since God is the father of all, to think that only my path can reach Him is the height of pride and arrogance. When God, who resides in everyone's heart, is pleased by a person's sincerity and humility, He reveals Himself with all divine knowledge. Suddenly Ajaib asked, "Do you know why I invited all of you to my house tonight? So that the whole night I can learn about God from you." *His voice choked with humility.* "Tomorrow morning you will leave, and God knows when I will again get the association of *sadhus.*" His character touched my heart deeply. We had met just a few hours earlier, and soon we would be separated, perhaps never to meet again. But his intimacy made me feel I was meeting an old friend. I also meditated on how the association of the *sadhus* he was hankering for was so easily available to me in ISKCON. I felt insignificant and humbled and hoped to realize the value of the association of devotees. A Father's Blessing and Prayer The next day, as we prepared to leave, Kuldip Singh, a tall, muscular Sikh, approached us. His gentle demeanor was a striking contrast to his tough bodily appearance. He repeatedly begged us to visit his house for *prasādam.* But Ajaib Singh had already arranged it at his house. We decided to eat less at Ajaib's house and stop at Kuldip's house before returning to Ferozpur. For breakfast Ajaib served hot *alu-parathas,* vegetables, pickle, and sweet *lassi.* He wanted to offer us everything he had. It was painful to part from him. While leaving, we requested, "Since you are like our father, please bless us." "I have only one blessing," he said in a faltering voice, "that you all become great saints. And I pray that just as you have come to our village to show us a glimpse of *sanatana-dharma,* you go to all villages and do the same." *His eyes moistened. So did ours.* We then went to Kuldip's home for *kirtana* and talks about Kṛṣṇa consciousness. We were awestruck by the details he took care of in serving us. His family and neighbors also joined in *kirtana*. I was reminded of another verse from Śrīla Prabhodananda Sarasvati's *Caitanya-candramrta* (114): "In every home there is a tumult of *hari-sankirtana.* On everybody are tears, hairs standing erect, and other symptoms of ecstasy. In every heart is the most exalted and sweet spiritual path that leads far from the path of the four *Vedas.* All this has appeared now that Lord Caitanya has descended to this world." As we were leaving, Kuldip offered us a *saropa* (a shawl given to important guests) and a picture of prominent Sikh *gurus*. Though he didn't talk much, he was the epitome of service and gratitude. The day before, we'd been uncertain of everything, but when the journey ended, we realized it was the sweetest day of all our trips in the past. Treasuring these memories, we prayed never to forget them. The simple villagers of Punjab taught us that we should always be eager to serve and that wherever we see true devotion, we should respect it, regardless of the caste, nation, or religion it may belong to. While we were visiting the villages, Mr. Mehra had been requesting us repeatedly to spend our last day in Ferozpur. He had arranged programs for us. It was difficult to refuse. So we ended our trip at Ferozpur, with a nonstop *kirtana* for seven hours. *Vamsi Vihari Dāsa is the assistant editor of* Bhagavad-darshan, *the Hindi edition of BTG.* Book Excerpt Resolved to Live the Life of the Soul *By Visakha Devī Dāsī* *The desire to be soul-conscious inspires a move to a soul-compatible place.* "The soul [*jivatma*] is unborn, eternal, immortal, and primeval. It does not die when the body dies." (*Bhagavad-gītā* 2.20) I first heard details about **jivatma*—*the soul—in 1971 during my maiden overseas trip. I was reuniting with my then-boyfriend (later husband) John in India, and to me, a born and bred atheist, *jivatma* was a quaint irrelevant idea. An idea, however, can be like a seed: it can germinate. As a wizened juniper sapling clings to a weathered cliff, so, despite the harsh winds of skepticism and flurries of distractions, the idea of *jivatma* embedded itself in my heart and grew into wispy “what ifs.” What if the body contained an infinitesimal spiritual particle—the soul—that is the antithesis of the body, a particle that wasn’t born and doesn’t die, that was indestructible and everlasting? What if the soul *is* the body’s source of life and consciousness, as the sun *is* the universe’s source of heat and light? What if life doesn’t come from a per*is*hable, chance combination of material elements? As a photojournal*is*t exploring Mumbai, these musings coaxed me from blaring car horns and teeming streets to some curious transcendent possibility. The mythical, irrelevant idea of *jivatma* began delicately to undermine what had been for me a lifetime of hidden hopelessness: what’s the point of life, of peace, of accompl*is*hment—of anything—if everything *is* a fleeting combination of elements? Why d*is*tingu*is*h evil from honorable, orderliness from mess? And why work so hard? More than a consoling theory to save me from confusion and gloom, without my intending it, the plausibility of *jivatma* gradually changed my perception. Early one morning, before Mumbai’s bustle began, I watched a bullock cart lumber up to one of the city’s most popular sweet shops. Immediately, four robust men from the shop began unloading the cart’s six twenty-gallon aluminum containers of fresh milk. One after the other they emptied the containers, the milk flowing like a waterfall in springtime, into six huge black iron woks that already had high flames under them. Skinny boys, holding long brass rods with wide flat ends, began stirring the milk. Meanwhile, a woman in tatters with three small children in equally threadbare clothes walked up. She tipped over each one of the empty and now relatively light containers, allowing the tiny bit of milk left in them to trickle into an earthen jug one of her children held. By the time she had tipped over all six containers, her jug was full of fresh milk. The sweet-shop workers ignored her, giving me the impression it was a regular routine. This woman carried herself with such dignity and cheer, was so conscientious of her task and loving with her children, that despite her humble activity I found myself considering her not as a poor person or a woman or an Indian, but as an individual animated by a noble, shining, divine spark. The soul’s presence was becoming conceivable. In *Bhagavad-gītā* Kṛṣṇa claims that the core of Arjuna’s dilemma, and so also the core of mine—and everyone else’s—is that we’ve forgotten who we are. We’re a soul (*jivatma*), Kṛṣṇa says, that resides in the temporary body. The soul is subtler than the senses and so cannot be seen, touched, or tasted. It is beyond intelligence, which acquires and analyzes information, and beyond the mind, which wants to exploit what the senses perceive. The soul is beyond time and space. Its presence in the heart animates the body, and its absence reveals the body’s true nature: a corpse. *A Move to Simplicity* So, decades after Mumbai, pushed by the sickening endless stress of Los Angeles life and pulled by a spiritual call, John and I put aside our fear of amenities lost to raw simplicity, packed all we owned into boxes, helped our daughter Priya mark each box with its contents, put them in a rented truck, and headed north. Trepidation melded with hope and joy as a five-year-old and two graying pioneers with young hearts waiting to be unboxed drove off, ready to be all they were meant to be, ready to renew their love for life and for each other and to explore their own lovability, ready to be themselves—*jivatmas.* As we passed the modern clutter of human attempts for happiness in the form of cavernous malls, places for fast and thoughtless food, rows of office buildings, alluring yet dizzying shopping centers, I considered that simply by observing myself I could experience **jivatma*’s* presence: how I always sought happiness and *jivatma* is always happy; how I didn’t want to die and *jivatma* is eternal; how I yearned for meaning and understanding and *jivatma* is purposeful and knowledgeable; how I was convinced of my importance and *jivatma* is innately important; how, despite my age, I felt young and *jivatma* is youthful. It didn’t end there. I thought of how at odd moments, while being caressed by the ocean breeze, I could feel that I was self-satisfied and loved to give of myself; *jivatma* is fulfilled and flourishes through selfless service. I really didn’t need to compare myself to others or to be special and popular. In all the many years between Mumbai and Los Angeles the tenacious idea of *jivatma* remained rooted in the rocky outpost of my heart. And now part of me wanted to try to be who I am, try to untie the knot of ignorance that made me misidentify myself with my mind and body. Maybe I was an alien in the city hubbub because I was alien to my actual self; maybe it was *jivatma* who cried from my heart, “Go beyond the surface of existence!” **Jivatma*,* my mysterious inner voice, knows that the body and mind it gives life to have a refined importance and purpose. *Jivatma* is dedicated to that purpose. That tiny spiritual particle rejects the way I misuse my body, my mind, and a society that supports such misuse. But to be *jivatma*-conscious I felt I needed a *jivatma*-compatible place. Fortunately, John wanted the same for himself, and we both wanted it for Priya. Sharanagati, a Hare Kṛṣṇa community in British Columbia, Canada, was austere and remote, but it was perhaps the only place where my family and I could learn that sacredness wasn’t complicated and impossible. I am, and we all are, already sacred. To realize our sacredness, some of us—like my family and I—needed to live in a place more sanctified than a city, a natural place with people who lived lightly on this earth, people filled with wonder and love, yearning and gratitude. *Deciding to Live with Resolution* Three days and fifteen hundred miles after leaving Los Angeles, John, Priya, and I pulled into the driveway of our small, chocolate-colored, wood-sided Sharanagati rental. Until this moment the house had been sight unseen, and as I peered through the windshield at its small windows and noted the path an animal had made burrowing through the straw-bale insulation in the house's crawl space, misgivings crept over me. What kind of place was this? Stiff from sitting, I stepped down from the truck into Sharanagati’s silent, spacious beauty. Its unsullied air, its endless sun-soaked hillocks and draws, its huge brilliant blue sky brought me face to face with some profound yet warm reality that welcomed and embraced me. I was elated. John, Priya, and I had actually done it. We’d broken free. We’d made a scary, revolutionary move not based on our work, on what others expected of us—and certainly not on the climate or on our convenience!—but on what was best for us as a family and as individuals. Even the still unknown condition of our rental didn’t dampen my spirits. John and I figured our monthly expenses here would be a third of what they’d been in Los Angeles. A couple of days later, just after we’d emptied our last moving box, I was on the southern slope next to our new home, pulling weeds and shifting rocks to make space for a garden. It was a torrid and windless June afternoon, and when I paused under the shade of a large fir, I became aware of a layer of activity at ground level—black ants; black-and-red ants that, I discovered, gave a wicked bite; small, medium, and large ants. They walked hurriedly for a few inches and hesitated, sometimes consulting briefly with ants going the other way, slightly altered their course and rushed on. Soon I’d uncovered six large ant colonies under different rocks, each highly populated and furiously busy, and several containing about a hundred large, whitish, well-organized oval eggs that looked like rows of puffed rice. Every ant was acting in its specific function, with some clear and highly motivated intent. Apparently it was never discouraged and was rarely confused, even when its home was disturbed and the activity around it frenzied. By their nature the ants were determined, disciplined, and harmonious. I, however, was not an ant. Although I appreciated their resolute determination and cooperativeness, unlike them I didn’t act simply out of instinct but had choices: I could choose to battle the ants or to ignore them. Although ant bites discouraged Priya from gardening, I could choose to be conscious of the higher self and to act according to its promptings, or to ignore the inner voice—the soul’s voice—that wanted more than an ant-free garden. That voice wanted to be free from slaving to wants; it cried for something beyond getting educated, making a living, raising a family, and leaving a good name for posterity. It insisted, “Life is more than a perpetual war against various troubles and miseries. It’s meant for more than eating and sleeping, sexual satisfaction, work and recreation.” *Bhagavad-gītā* unequivocally informed me that I was meant to function as **jivatma*—*that is, to participate in the spiritual dimension of life. To do this was another kind of struggle as I, *jivatma*, transformed the theory of *jivatma* into practice. But I am an ordinary person, not a saint. Would this work? In these first weeks, the novelty of plowing the earth and the luxury of silence and open space made Sharanagati life a delight. But as weeks became months, years, and decades, would I become robotic instead of resolute? Would this new life become as mindless as my old one? Maybe, by following *Bhagavad-gītā’s* straightforward guidance, in our country setting my family and I, whatever our shortcomings, could live as *jivatmas*. The bedrock of our attempt would be resolution—our ongoing decision to defy our own contrary moods and doubts while trying to make the best choices, big and small, in the present moment. My husband and I could easily lose our focus and return to Los Angeles. But for our own good and because it was the best place we knew of for our daughter, we didn’t make that choice. We stayed. In Sharanagati, swaddled by nature, we felt the chastity of our antlike resolution would take even a grain of faith seriously and suspend unbelief; the mystery of resolution would allow us to trust the intangible, knowing that external events did not and never would possess ultimate power over us. When I’m on my knees by myself—in my garden or my bedroom or a temple—through resolution I would take responsibility for my life, subordinate my feelings to my values, and risk replacing my old patterns of thought with fresh ones offered in the *Gita*. Through spiritual resolution I’d act for the good of *jivatma* and, with simple sincerity, avoid diversion and dryness. So, “resolute” meant to keep focused, to tolerate troubles (including mosquitoes and children’s messes), to be flexible before challenges, to discriminate between what to and what not to do, and to learn from mistakes. After trying eco-friendly but ineffective ant deterrents, I avoided admitting defeat by ignoring the ants, only to discover that black bears enjoyed turning over our garden rocks to find and lap up colonies of them. Bears checked the ant population, and all I had to do was replace bear-turned rocks. (These bears were people-shy, so we didn’t have to fear them. In fact, we hardly even saw them.) If I could remain clear and resolute, at least *some* problems would work themselves out. “Irresolute” would mean that, discouraged by my dullness, upset by difficulty, and neglectful of *jivatma*, I’d live a humdrum life feeling like lost luggage, vulnerable to changing fortunes and others’ opinions, with a blind hope in future happiness. And I’d avoid the frightening experience of being alone and feeling the emptiness and futility of an existence captured only by externals, by being engrossed in work or using the many distractions society offers. The most important decision in my life fell to me: to accept my role, fulfill my duties, and at the same time, become aware of my identity and purpose. From the strength of resolution I could approach the choices and events in my life consciously, whether I was in the city, the country, or in between. But for now, John, Priya, and I were glad to be in the country. A month after we arrived in Sharanagati, Priya and I were planting our third pear tree when a plane flew high overhead, leaving a sky-long trail of white exhaust. Astonished, Priya looked up and said, “What is *that*?” with a tone *that* made me also wonder why it was necessary for a great, noisy metal contraption to mar the boundless pure blue yonder. Ants were still busy at our feet, but there were fewer of them. *Visakha Devī Dāsī has been contributing articles and photographs to BTG for almost forty years. For more information about her and her books, visit her website: http://our-spiritual-journey.com.* ## From the Editor *Practice for Amazing Results* As the story goes, the Polish-born American pianist Arthur Rubinstein was once approached in New York City by a man who asked, "Pardon me, sir, how do I get to Carnegie Hall?" To which he replied, "Practice, practice, practice!” Rubinstein was undoubtedly aware that few people are willing to practice enough to reach the stage at Carnegie Hall. His jest contained advice that the master of any craft might give to an apprentice: there's no substitute for practice. For those of us aspiring for full success in *bhakti-yoga*, our goal is rarer than playing Carnegie Hall—or any other human achievement. After all, we want to meet God in person. If the comparison to playing Carnegie Hall has you thinking, "Well, that makes seeing God sound impossible; I'll never be able to do it," remember what Kṛṣṇa says in the *Bhagavad-gītā:* *ma sucah,* "Don't worry." Why shouldn't we worry? Because seeing Kṛṣṇa ultimately depends on His mercy and not our abilities. We could never get to Kṛṣṇa on our own power, but He wants to see some effort on our part, and He'll make up for what we lack. The effort He asks for is loyalty to the regulated practices given to us by the spiritual master, His representative. Śrīla Prabhupāda, for example, was constantly urging the devotees in charge of his temples to see that the devotees under their care followed the basic daily program he prescribed. Practice under the guidance of the *guru* can awaken our pure love for Kṛṣṇa, the price to see Him face to face. The power of the practices Śrīla Prabhupāda and his predecessors gave us lies in their being spiritual right from the beginning. There's nothing artificial about them. Just as a child learns to walk by walking, we learn to love Kṛṣṇa by practicing acts of love for Him. We'll be doing the same things when our natural, pure love for Him awakens. Our practice should be both consistent and persistent. That is, we have to do things the way Kṛṣṇa’s representative tells us to do them, and we can't give up. When I think about the phrase "Practice makes perfect," an idea Prabhupāda often emphasized, I sometimes find myself objecting: "But doesn't talent have anything to do with it?" For example, no matter how much I might have practiced a particular sport when I was younger, I just didn't have the natural ability required to be a professional athlete. That principle seems to apply in many fields. Does perfection in Kṛṣṇa consciousness require natural talent? The first answer, implied above, is that because love for Kṛṣṇa lies dormant within us, we all have equal potential to love, and thus see, Kṛṣṇa. We find, though, that practicing *bhakti-yoga* seems easier for some people than others. How do we account for that? One answer is that success in Kṛṣṇa consciousness can take many lifetimes of practice, and the further along we are in our practice, the easier and more natural Kṛṣṇa consciousness becomes. That's not to say we can't move ahead quickly, even if we're late starters. In Kali-yuga, the current age, Kṛṣṇa in His form as Śrī Caitanya Mahāprabhu is especially liberal in responding to our efforts. Understanding the challenges we face in this spiritually degraded age, He rewards a steady, sincere routine of practice with—as a learn-to-play-the-piano book might promise—amazing results. —Nagaraja Dāsa ## Vedic Thoughts Dedicate your life for Kṛṣṇa. That is the perfection. Even if there are some faults, dedicated life is noble life. Maybe, due to our past habits, we may commit some faulty action, but that dedicated life is sublime. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Morning Walk, March 4, 1974 Māyāpur, India O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. Lord Śrī Kṛṣṇa *Bhagavad-gītā* 13.34 *Vaidha bhaktas* [practicing devotees] should always try to bring their hearts to the lotus feet of Kṛṣṇa while spending their lives situated in **varnasrama-dharma*.* This is *bhakti-yoga.* The main purpose of *varnasrama-dharma* is to obey the laws of health, to cultivate and improve the faculty of the mind, to cultivate the social good, and to learn spiritual truth in order to cultivate devotion. Śrīla Bhaktivinoda Ṭhākura *Śrī Caitanya-siksamrta,* Part 1 O best of the *brahmanas,* without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences. Lord Narayana *Śrīmad-Bhagavatam* 9.4.64 Renunciation is the basic principle sustaining the lives of Śrī Caitanya Mahāprabhu's devotees. Seeing this renunciation, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is extremely satisfied. Śrīla Kṛṣṇadasa Kaviraja Gosvami *Śrī Caitanya-caritāmṛta, Antya-līlā* 6.220 In this age I will distribute devotional service that is desired by the demigods, sages, and perfected beings to everyone, including the untouchables, miscreants, Yavanas, dog-eaters, women, *sudras,* and other fallen souls belonging to the lower castes. But people who are intoxicated by education, wealth, high birth, knowledge, and austerity and who as a result commit offenses at the feet of My devotees will be cheated in this age, for they will not accept My glories. Śrī Caitanya Mahāprabhu *Śrī Caitanya-bhagavata, Antya-khanda,* 4.122–125 The essence of *sadhana bhakti* is to carefully consider and follow the path displayed by the previous and the present *mahajanas* (great personalities). One should not neglect the practice of remembering the pastimes of the Lord, for devotional service should be performed with the mind as well as the body. Śrīla Narottama Dāsa Ṭhākura *Śrī Prema-bhakti-candrika* 2.2 2012 An Appointment with Mr. Death