# Back to Godhead Magazine #46 *2012 (06)* Back to Godhead Magazine #46-06, 2012 PDF-View ## Welcome One of the most popular festivals for Kṛṣṇa’s devotees is Rathayātrā, the Jagannatha chariot festival. The festival started many centuries ago in Puri, Odisha, was brought to the West by Śrīla Prabhupāda, and is now celebrated by Hare Kṛṣṇa devotees all over the world. In this issue a devotee from the West gives his impressions on seeing the festival in the place of its origin for the first time. This issue coincides with the month of *Kārttika*, or Dāmodara. In "*Kārttika*: Lord Kṛṣṇa’s Favorite Month," Vamsi Vihari Dāsa explains why this month, especially, can inspire the devotees' festive spirit. A life filled with festivals centered on Kṛṣṇa is one of the many benefits of the practice of *bhakti-yoga,* or Kṛṣṇa consciousness. As Rāsa Puruṣa Dāsa tell us in "Kṛṣṇa, the Purest of the Pure," contact with Kṛṣṇa cleanses our hearts. Śivarāma Swami explains in "The Seven Wonders of the Word" that our hearts need to be cleaned of envy, the cause of our suffering in this world of matter, and that a clean heart is one of the first results of offenseless chanting of Kṛṣṇa’s names. In "Misplaced Doubt" Viśākhā Devī Dāsī says that chanting Hare Kṛṣṇa destroys doubt, the enemy of spiritual progress. 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 *Worshiping Hanuman* I saw a letter in the last issue of BTG with a question about Hanuman and worship of him by ISKCON devotees. I recalled that when Satsvarupa Dāsa Goswami (then Satsvarupa Dāsa Brahmacari) went to Boston to open the first ISKCON temple there (1967), the place he found to open the ISKCON center was a small storefront in a neighborhood that had its share of trouble. Some of the neighborhood ruffians would throw rocks through the windows and otherwise threaten the temple and the devotees. Śrīla Prabhupāda (then called "Swamiji") told Satsvarupa Mahārāja to have a Deity of Hanuman and to pray to him for protection. So, there is a history in our movement and precedent for us to pray to Hanuman and to worship him. I thought that this was worth mentioning. Kirtana Rasa Dāsa Saratoga Springs, New York *An Alternative Mantra* I have been chanting the Hare Kṛṣṇa *maha-*mantra** on my beads for many years now, but of late I started noticing that it had become more of a mechanical activity. I was introduced to Śrī Kṛṣṇa’s *mantra* *om namoh bhagavate vasudevaya* about twelve months ago and have been doing the same on my beads. I am able to concentrate better and seem to derive a new "taste" in my meditation. Is chanting the *maha-*mantra** and chanting *om namoh bhagavate vasudevaya* on the same plane? If yes, then why am I perceiving a difference? Arun Dhir Melbourne, Australia *Our reply:* In the *mantra* you refer to, *vasudevaya* means "unto *Vasudeva*." The name *Vasudeva* refers to Kṛṣṇa as the son of *Vasudeva* and Devaki. So chanting *Vasudeva* is certainly spiritual, as Kṛṣṇa is identical to His name. The *maha-mantra,* however, includes Rādhā, in the form of the word Hare, which is the vocative of Hara, a name for Rādhā. For followers of Caitanya Mahāprabhu, it is essential to address both Rādhā and Kṛṣṇa. Our philosophy teaches that we cannot approach Kṛṣṇa directly but must first receive the mercy of Rādhā. Even in the *maha-mantra,* "Hare" comes before "Kṛṣṇa." Śrīla Prabhupāda, following the example of the disciplic succession from Caitanya Mahāprabhu, instructed his disciples to chant sixteen rounds of the *maha-*mantra** every day, not sixteen rounds of some other *mantra*. When Prabhupāda's edition of *Śrī Caitanya-caritāmṛta* came out in the 1970s, devotees noticed that Prabhupāda there greatly emphasized the chanting of the Panca-tattva *mantra* (*jaya sri-Kṛṣṇa -caitanya prabhu nityananda sri advaita gadadhara srivasadi-gaura-bhakta-vrnda*), and some devotees started chanting rounds of that *mantra* on their beads, in addition to their prescribed sixteen rounds of the *maha-*mantra**. Prabhupāda told them not to do so. He said that our way was to chant *japa* of the Hare Kṛṣṇa *maha-*mantra**. We can't say exactly why you may be feeling more spiritual taste in chanting *om namo bhagavate vasudevaya.* There seems to be no philosophical explanation for this, as far as we know. Our inclination is to think that something less than spiritual is going on, perhaps having to do with the novelty of it. While there's nothing wrong with chanting that mantra as much as you like, we suggest that you not diminish your chanting of the **maha-mantra*.* Ultimately, our success depends on the guru's blessings, and Prabhupāda and his disciples prescribe the chanting of the **maha-mantra*.* So for those who align themselves with Prabhupāda and ISKCON, focusing on chanting the Hare Kṛṣṇa *maha-mantra* is the safest course. *Responsibility and Supreme Will* If everything happens by the will of the Supreme Lord and not even a small leaf can move without His will, then how can we be responsible for our deeds, good or bad? Shalini Farma Via the Internet *Our reply:* In everything that happens there are three "doers." The primary doer is the Supreme Lord, because without His sanction nothing can happen. But the Lord also allows the desire of another "doer," namely the living entity, the *jiva* soul, to come to fruition. The will of the soul tells the Lord, "I want . . .," and the Lord, considering the *jiva*'s desire and *karmic* situation, directs the third "doer," the material nature (*prakrti*), to arrange for the *jiva*'s desire to be fulfilled. This is a very complicated subject. Here are just a few more things to consider. One is that the Lord is in the heart. He judges the **jiva*'s* desire by actions and deeply rooted longings—not just flickering prayer (‘‘Dear Lord, make me a millionaire”)—and also the previous *karmic* earnings of that soul. Taking all this into consideration, the Lord arranges to fulfill, as much as He determines appropriate, the desire of the living entity. So in this sense the *jiva* is the master of his fate, since the **jiva*'s* desire determines how things will go. Another thing that needs to be considered is that the Lord is completely independent. He can do what He wants*,* although He may do it through His various agents. And*,* although generally He makes the arrangements as requested by the **jiva*'s* desire*,* He may choose to direct the *jiva* differently. He also may fulfill the **jiva*'s* desire in such a way that the desire is destroyed in the heart and the *jiva* thus moves closer to self-realization. The Lord may show extra mercy to one who has some interest in spiritual life. "The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy." (*Śrīmad-Bhagavatam* 5.19.27) If the *jiva* has come in contact with a pure devotee, who can be even more merciful than the Lord Himself, then the devotee will petition the Lord on the *jiva*'s behalf and encourage the Lord to assist in that soul's spiritual advancement. In this case the Lord will arrange for things to happen in such a way that material desires will be eradicated and the living entity will make spiritual advancement. In *Śrī Caitanya-caritāmṛta* (*Madhya-līlā* 22.38–39) Caitanya Mahāprabhu states, “Kṛṣṇa says, ‘If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.’ ” *Replies were written by Krishna.com Live Help volunteers. Please write to us at: BTG, P.O. Box 430, Alachua, Florida 32616, USA. Email: [email protected].* Founder's Lecture: Know the Truth by Submissive Hearing New York City, December 1, 1966 by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda Founder-*Ācārya* of the International Society for Krishna Consciousness *Unerring knowledge of reality descends from God through His pure representatives.* > jnana-yajnena capy anye > yajanto mam upasate > ekatvena prthaktvena > bahudha viSvato-mukham "Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form."—*Bhagavad-gītā* 9.15 Before this verse, Lord Kṛṣṇa has just described the *mahatmas,* or the great souls, who worship the Supreme Lord by the process of **kirtana*. Kirtana* means chanting. Or *kirtana* actually means describing. You can describe with music. You can describe with words. You can describe in speeches. Any sort of describing is called *kirtana*. And unless you hear, you cannot describe. If you do not know anything about the Supreme Lord, then how can you describe Him? Therefore hearing, *Sravanam,* is the first of the nine processes of devotional service to the Lord. The Vedic literature is called *sruti-Sastra. Sruti* means to receive by hearing, and *sastra* means scripture. If you want to know the Supreme, you do not need to qualify yourself materially. You can remain what you are. God has given you the power of hearing. If you hear from authoritative sources, then you become perfect, simply by hearing. Therefore the first principle, hearing, is recommended. Formerly, students heard the *Vedas* from the spiritual master. In the *Bhagavad-gītā* you'll find that Arjuna is hearing from Kṛṣṇa. He's not studying *Vedanta* philosophy on the battlefield. He is simply hearing. That is the process. You can hear at any place. Even on the battlefield you can hear from the authoritative source. The process to acquire knowledge is hearing. Hearing means receiving the knowledge, not manufacturing it. Some persons think, "Oh, why shall I hear from him? I can think. I can speculate. I can manufacture something new and create my own group." These are nonsensical ideas. This is not the Vedic process. The Vedic process is hearing, the descending process. There are two processes of knowledge: ascending and descending. The ascending process means trying to go high by your strength, and the descending process means receiving the pure knowledge from above. The ascending process is not recommended in the Vedic way of knowledge. The Vedic way is to receive knowledge by submissive aural reception from the spiritual master to the student. As we have read in the Fourth Chapter of *Bhagavad-gītā* (4.2), *evam parampara-praptam imam rajarsayo viduh:* "In this way traditionally—from the spiritual master to the student—this knowledge was imparted." The Lord said, "I imparted this knowledge first of all to the sun-god, and the sun-god imparted this knowledge to his son, Manu, and Manu imparted this knowledge to his son, Iksvaku." Iksvaku was the king of this planet. So from Iksvaku, this knowledge is coming down from the father to the son or from the master to the disciple. And because that disciplic succession was broken, therefore Lord Kṛṣṇa said, "I am speaking again that old system of knowledge to you, Arjuna, because you are My devotee; you are My dear friend." Hearing is so powerful that simply by hearing from an authoritative source you can become completely perfect. It must be submissive hearing, of course. *Jnane prayasam udapasya namanta eva.* This is a verse from *Śrīmad-Bhagavatam* (10.14.3). Don't be an upstart, it suggests. Don't try to understand the supreme knowledge, the Absolute Truth, by your strength. You are very poor. Your senses are imperfect. You cannot understand. You should give up that process. *Jnane prayasam.* Rather, attempt to know the Supreme by the descending process. "Oh, I shall know. I'll manufacture my own way." This way is going on nowadays. Everyone is thinking, "Why shall I accept any authority? I shall think for myself to understand what I am and what my duty is." This is going on. But this is not the Vedic process. The Vedic process is *sravanam,* hearing from authority. We must give up the foolish process of trying to understand the Absolute Truth by our own attempt and become submissive. To be submissive means we must know our imperfectness. *Acknowledging Our Four Faults* In these meetings I have several times described our imperfectness. As long as we are conditioned, we have four kinds of imperfectness. One is that we must commit mistakes. Nobody can say, "I never commit any mistakes." It is not possible. You must. To err is human. Another imperfectness is illusion, to accept one thing as something else. For example, we accept the body as the self. We identify with the body, every one of us. If we ask you what you are, you will reply, "Oh, I am American." Your body is American, but you are not that body. This misidentification is illusion. The third fault is that our senses are imperfect. We are very much proud of seeing, but as soon as the light is turned off, we cannot see. So our seeing is conditional. All our senses are conditional. Therefore they are imperfect. The fourth defect is our propensity to cheat. A person who does not know anything cheats others by claiming to know everything. He is fool number one, but he wants to start a group of students and teach them foolish things. This is cheating. One must know from the authoritative sources and preach that knowledge. Kṛṣṇa taught Arjuna, and that philosophy is still being transmitted. Those who accept *Bhagavad-gītā* according to the same principle as Arjuna are real students of *Bhagavad-gītā*. Our attempt to understand the Absolute Truth by our faulty senses and experience is futile. We must hear. *Sravanam.* That is the Vedic process. The student used to go to the master at his school, known as the *gurukula.* Every *brahmana,* every self-realized soul, every *vipra,* or expert in the knowledge of Vedic literature, would be provided with some **brahmacari*s,* celibate boys. They would follow the rules and regulations of *brahmacari* life and live with the spiritual master, and the spiritual master would teach them real knowledge from Vedic literature. That is the process. One should not adopt the ascending process. *Jnane prayasam udapasya. Udapasya* means "Give it up." And *namanta eva:* "Be submissive." *Jivanti san-mukharitam bhavadiya-vartam.* One must live in this way and hear from the self-realized soul—*san-mukharitam.* *Kṛṣṇa’s Representative* Arjuna is hearing from Kṛṣṇa, from the perfect person. One must hear from Kṛṣṇa or His representative. His representative is a devotee of Kṛṣṇa. Arjuna was made a representative of Kṛṣṇa. How? Because, as Kṛṣṇa said, *bhakto ’si:* "You are My devotee." Nobody can become a representative of Kṛṣṇa, or God, without becoming His devotee. One who thinks "I am God" cannot become the representative of God. Suppose you are a businessman and you send your representative to secure business. If he represents himself to the customer, "I am the proprietor," how long can he continue? As soon as the master knows "This foolish man is representing himself as the proprietor of this firm," he will cancel his employment at once. Because the so-called representative is cheating; he's not the proprietor. Similarly, anyone who says "I am God" should not preach. To acquire knowledge of God one can think, "I am God." But that is another thing. This "I am God" means to understand the quality of God, because I am qualitatively God. I am part and parcel of God; therefore my qualities are the same as God's. A particle of gold is gold. It is nothing but gold. Similarly, although we are very minute fragments of the Supreme, still our quality is the same as the Supreme's. If I study myself, then I study God also, because I can understand the quality of God. But I may not understand the quantity. Suppose you want to buy rice. First you examine whether the item has the qualities of rice you desire. Then when you decide to buy the rice, you may ask about the quantity available. You are qualitatively one with God. Therefore, if you study your propensities, your qualities, then you can understand God. That is a process. But you cannot preach, "I am God." Because if you promote yourself as God, then people may ask you, "If you are God, then show me your all-powerfulness." That you cannot show. So you cannot preach, "I am God." *The Universal Form* Kṛṣṇa has proved that He is God. How? In the *Bhagavad-gītā.* Now we are reading the Ninth Chapter. In the Eleventh Chapter Arjuna requests, "O Kṛṣṇa, will You kindly show me Your universal form?" Kṛṣṇa showed him. Arjuna was teaching the world that in the future so many fools would represent themselves as God. Don't be fooled by them. Just ask, "Show me your universal form." Only on seeing that should you accept him as God. Don't very cheaply accept any fool as God. The claim to be God is the highest imperfection. A person under the stringent laws of the material nature gets a toothache, becomes overwhelmed, and declares himself God. Only similar foolish people can accept this sort of thing. God is supreme. Nobody can be equal with God. In the Vedic literature God is called *asamaurdhva.* *Asama* means that nobody's equal to Him. And nobody is higher than Him. *Urdhva* means higher. Nobody can be higher than God, and nobody can be equal to God. However great they may be, everyone is lower than God. A verse in the *Śrīmad-Bhagavatam* (11.5.33) states, *siva-*virinci*-nutam. Siva* means Lord Siva, and *virinci* means Lord Brahma. They are considered to be the topmost demigods in the material world. This verse states that they also offer their respectful obeisances to Visnu, or God. Nobody can be equal to God. Therefore, instead of trying to become God or instead of trying to understand God with our tiny knowledge and imperfect senses, better to become submissive. Give up this foolish habit of "I can know God." Just become submissive and hear from authorities. *San-mukharitam.* Who is the authority? Kṛṣṇa—God—or His representative. Lord Jesus Christ is the representative of God. So he's an authority. Any incarnation of Kṛṣṇa is an authority. God's representative will never say, "I am God." He will say, "I am the servant of God." That confirms that he's the representative of God. The authority or representative does not say, "I am God," but he says, "I am the servant of God. I am the son of God. I am the devotee of God." He is the real representative. We have to hear from him. I am just trying to explain to you the process of hearing. We must submissively hear from the authorized source, the representative of God. *Remain in Your Position* The verse I've been quoting (*jnane prayasam . . .*) goes on to say, *sthane sthitah:* keep yourself in your position. You are hearing *Bhagavad-gītā.* Some of you are medical men. Some of you are engineers. Some of you are businessmen. Some of you are clerks. That doesn't matter. Keep yourself in your position. Remain as Americans. Remain as Christians. It doesn't matter. But there is no harm in hearing *Bhagavad-gītā.* You'll get knowledge. You'll become a better Christian. You'll become a better American. You see? It is not that we are trying to convert Americans into Indians, or Indians into Americans, or Christians into Hindus. That is not our mission. We are just preaching the science of Kṛṣṇa, the science of God: Kṛṣṇa consciousness. Everyone can learn this science. When you go to college there is no question of whether you are American or Indian or African. Everyone is allowed in the schools, colleges, and universities to learn scientific knowledge. Kṛṣṇa consciousness is the science of God. Everyone can take it. *Sthane sthitah.* Keep yourself in your place. There is no need of change. *Sthane sthitah sruti-gatam. Sruti* means by hearing, with these ears. *Tanu-van-manobhih:* "Just try to assimilate with your body, with your mind, with your intelligence." If you do this, then the result will be *prayaso ’jita jito ’py asi tais tri-lokyam:* you'll conquer the unconquerable. One of God's names is Ajita. Ajita means that nobody can conquer Him. Because everyone is lower than God, who will conquer Him? Therefore His name is Ajita, "unconquerable." What to speak of God, you cannot conquer even the energy of God. In your present conditioned life, you are under the energy of God, the material energy. You cannot conquer even the energy, so how can you conquer God? Not possible. So one name of God is Ajita. Kṛṣṇa is another name of God. Of course, according to Vedic literature Kṛṣṇa is the principal name. God has many names. According to His work, according to different persons' understanding, He has got innumerable names. But in the Vedic literature it is said that Kṛṣṇa is the principal name. Because Kṛṣṇa means "the highest pleasure." Ajita means one who is unconquerable. So that unconquerable becomes conquered. How? By this process. What is that process? Just submissively hear and try to assimilate it nicely. That's all. Hear *Bhagavad-gītā* submissively. Do not be puffed up with false knowledge. Every one of us should think that we are ignorant and have to receive knowledge. That should be the first step. Receive knowledge, try to assimilate it, try to apply it with your body, with your mind, with your intelligence. Then you'll understand God so nicely that although God is unconquerable, you'll conquer Him by this simple process. When you are able to do so, then you can make *kirtana.* Whatever you learn, if you describe it then that will help you to elevate yourself on this path of knowledge. Whatever you are hearing tonight, if you try to repeat it amongst your friends, amongst your family members, then you'll be established in this knowledge. That is called *kirtana.* Sravanam kirtanam. Every day and night we are hearing something. There is television. There is radio. There is newspaper. There are so many things to hear. But devotional service doesn't begin with that kind of hearing. S*ravanam kirtanam *visnoh*.* The word *visnoh* here means Visnu, the Supreme Lord. You should devote your time to hearing and chanting about Visnu, Kṛṣṇa. If you simply do that, then you shall become free from material attachment and shall be elevated to the supreme place, the kingdom of God. This is the remedy suggested in this age. You cannot practice sacrifice as was done in a previous age. You cannot practice speculation. You cannot practice *yoga*. You can simply practice this: Submissively hear from authoritative sources, try to assimilate what you've heard, and become perfect. Thank you very much. *Kārttika*: Lord Krsna's Favorite Month *A time filled with love, devotion, and gratitude.* By Vaṁśī-vihārī Dasa AFTER GOING through the intense summer and a humid monsoon, we in India perceive *sarat*, or autumn, as one of the most beautiful seasons of the year. According to the Vedic calendar, sarat falls during the months of Asvin and *Kārttika*, of which *Kārttika* carries special significance because it is favored by Lord Kṛṣṇa. Everyone loves certain foods, drinks, clothes, and music, and Lord Kṛṣṇa is no exception. In fact, we have our likes because we are parts of Kṛṣṇa, who has His own personal likes. Kṛṣṇa loves butter, yellow clothing, peacock feathers, cows, ?utes, and the land of Vrindavan. Similarly, of all months, He loves *Kārttika* the best. *A Month of Love* Devotional service can be performed at any time, in any place, yet devotees know well that devotional service performed during *Kārttika* is especially pleasing to the Lord. Therefore they perform additional austerities and devotional practices during this month. Although the Vedic scriptures describe in detail material bene?ts one may derive by performing devotional service during *Kārttika*, pure devotees of Lord Kṛṣṇa have no interest in these. Rather, they are interested only in pleasing the Lord. Every year, ISKCON devotees eagerly await the arrival of *Kārttika*, when they daily sing the Śrī *Dāmodarāṣṭakam* prayers and offer heartfelt love and devotion as they circle ghee lamps before the Lord. Throughout the month they are so immersed in the childhood pastimes of Kṛṣṇa as Damodara that you can hear them constantly sing about them. The *Śrī* *Dāmodarāṣṭakam* prayers, composed by Satyavrata Muni, beautifully describe the Damodara pastime, in which Yasoda binds mischievous Kṛṣṇa to a grinding mortar. The prayers also give information about God, His devotees, and the science of devotional service. The essential lessons we learn from the pastime and the *Śrī* *Dāmodarāṣṭakam* prayers is that the all-pervading, all-powerful Lord is easily conquered by the love of His devotee and that the love-saturated devotees desire nothing except to constantly hear and glorify His pastimes. O Lord Damodara, although You are able to give all kinds of benedictions, I do not pray to You for the boon of impersonal liberation, nor for the highest liberation of eternal life in Vaikuntha, nor for any other, similar boon. O Lord, I simply wish that this form of Yours as baby Gopala in Vrndavana may ever be manifest in my heart, for what is the use to me of any other boon besides this? Your supremely enchanting face, encircled by shining locks of dark-blue curling hair, resembles the fully blossomed lotus tinged with a reddish luster due to its being kissed again and again by Mother Yasoda. May this vision of Your lotus face, with lips as red as a bimba fruit, remain forever in my heart. Millions of other benedictions are of no bene?t to me.—*Dāmodarāṣṭakam* 4-5 *The Damodara Pastime* According to Śrīla Visvanatha Cakravarti Thakura, Lord Kṛṣṇa enacted the *Damodara-lila* on the day of Dipavali (Diwali). In this pastime, which is described in the Tenth Canto of Srimad-Bhagavatam, Kṛṣṇa angered His mother, Yasoda, by breaking a pot of butter. He then ran away when He saw a furious Yasoda chasing Him. After a great struggle, Yasoda caught baby Kṛṣṇa and tried to bind Him with rope to a grinding mortar. But surprisingly, she found the rope she was using was two inches too short. Although she added more rope, every time she tried to bind Kṛṣṇa she found the rope was short by exactly two inches. Finally, Kṛṣṇa, appreciating His mother's hard endeavor, agreed to be bound. Devotees then began to call Him Damodara, "one whose *udara* (belly) is bound by *dama* (ropes)." Śrīla Prabhupada writes: *Yogis*, mystics, want to catch Kṛṣṇa as *Paramatma*, and with great austerities and penances they try to approach Him, yet they cannot. Here we see, however, that Kṛṣṇa is going to be caught by Yasoda and is running away in fear. This illustrates the difference between the *bhakta* and the *yogi*. *Yogis* cannot reach Kṛṣṇa, but for pure devotees like mother Yasoda, Kṛṣṇa is already caught. Kṛṣṇa was even afraid of mother Yasoda's stick. . . . Kṛṣṇa is afraid of mother Yasoda, and *yogi*s are afraid of Kṛṣṇa.—*Śrīmad-Bhagavatam* 10.9.9, Purport When devotees see the master of the entire universe bound by the love of His devotee, their hearts are filled with extreme gratitude. Attracted by Kṛṣṇa's divine qualities, their hearts are uncontrollably pulled toward Him. Although devotees do not wish to subdue the Lord, He takes extra pleasure in being ordered and controlled by His devotees. Each tries to be controlled by the other, because where love is present, happiness lies not in winning but in being won over. Śrīla Prabhupada writes in his purport to *Śrīmad-Bhagavatam* (6.16.34), "The Lord and the devotees both conquer. The Lord is conquered by the devotees, and the devotees are conquered by the Lord. Because of being conquered by one another, they both derive transcendental bliss from their relationship." After immersing their minds in this wonderful pastime for an entire month, devotees feel much more closely connected to their Lord. *You can also try this immersion.* If possible, visit an ISKCON temple and take part in the *Śrī* *Dāmodarāṣṭakam* prayers throughout Kārttika, offering your own devotion to Lord Damodara with your lamp. If you cannot visit an ISKCON temple, please arrange to sing these prayers and offer lamps at home. *Other Events in Kārttika* After killing the demon Ravana, Lord Ramacandra entered Ayodhya on Dipavali. To celebrate this event the residents of Ayodhya used lamps to illuminate the city, which in the Lord's fourteen-year absence had come to resemble a city haunted by ghosts. Ayodhya is like our heart, and Sita-Rama are the life-force within that heart. Ayodhya was once a wealthy city, but when Sita and Rama left it, the residents felt they had lost their hearts and behaved like moving corpses. It is impossible to describe the mental agony these people suffered in separation from their beloved Lord. They performed their daily duties only as a formality and maintained their lives only in the hope that one day they would again see Lord Rama. Caitanya Mahaprabhu expressed His own feelings of separation in His *Śikṣāṣṭakam* (7): *śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me*. "In Your absence, I feel that the entire universe is a dreary void." When Lord Rama returned to Ayodhya, the city's residents regained their life and their distressed hearts lit up with joy. This light became manifest in the form of lighted lamps. *Govardhana Pūja* also falls in the month of *Karttika*. When Kṛṣṇa convinced Nanda Maharaja to stop the family's traditional Indra Pūja, an infuriated Indra sent a heavy downpour of rain over Vrindavan. But because Kṛṣṇa protected Vrindavan, Indra could not destroy even a particle of dust of this holy land. With the little finger of His left hand, Kṛṣṇa effortlessly lifted Govardhana Hill and crushed Indra's pride, thus protecting the devotees of Vrindavan. This pastime, too, proves Kṛṣṇa's unlimited love for His devotees. In the *Bhagavad-gita* (18.66) Kṛṣṇa assures us that if we abandon all varieties of religion and just surrender to Him, He will protect us in all situations. By lifting Govardhana Hill, Kṛṣṇa showed how He will go to any extent to protect His loving devotees. By meditating on this pastime, devotees feel extremely grateful and are ready to give up everything and surrender to Kṛṣṇa. Finally, for devotees of ISKCON the month of *Kārttika* holds another importance: ISKCON's founder-*acarya*, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, left this world during this month and rejoined Lord Kṛṣṇa in His eternal pastimes in the spiritual world. Everyone, especially devotees in ISKCON, will remain eternally indebted to Śrīla Prabhupada, without whose guidance we would have never understood the significance of *Damodara-lila*, Dīpāvalī, Govardhana Pūja, or *Kārttika*, nor would we have appreciated the inconceivable love between the Lord and His devotee. *Vaṁśī-vihārī dasa is the assistant editor of Bhagavad-darshan, the Hindi edition of BTG.* Misplaced Doubt *Doubts about spiritual reality and spiritual practices arise from misidentifying with our body and mind.* By Visakha Devi Dasi IN THE *Bhagavad-gita* Arjuna addresses Krsna as Madhusudana because Krsna killed a demon named Madhu (*sūdana* means "killer"). Arjuna wants Krsna to kill the demon of his doubts just as He killed Madhu. As Arjuna had doubts-lack of certainty or conviction-about spiritual knowledge and activities, so do all conditioned souls. Generally, what we doubt reflects our particular conditioning. But even in spiritual matters doubt is not always demonic. *Srimad-Bhagavatam* (3.26.30) tells us: "Doubt, misapprehension, correct apprehension, memory, and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence." Srila Prabhupada comments: Doubt is one of the important functions of intelligence; doubt. When one is able to analyze his actual position, the false identification with the body is detected. Here Srila Prabhupada explains what causes doubt: our misunderstanding the self as material. In fact, the self, or soul, is spiritual, and thus the root of doubt is buried deep. Because of our incorrect perception that we are material beings, doubt pervades our consciousness, as well it should. In some corner of our awareness we know that this basic premise is completely wrong. Thus we doubt. In Prabhupada's words: "The knot of doubtfulness is tied when the soul identifies with the material world. That knot is also called ahankara, the junction of matter and spirit." (*Bhag.* 3.24.18, Purport) Besides misidentifying our self with our body and mind, without proper knowledge we see only the surface of the world around us and cannot perceive Krsna's energies acting behind it. Thus we doubt Him and His activities: "The material energy is always provoking doubts about the supreme authority of the Lord." (*Bhag.* 1.17.23, Purport) Krsna Himself declares to Arjuna that the cause of doubt is a lack of knowledge: "Doubts have arisen in your heart out of ignorance." (*Bhagavad-gita* 4.42) And Krsna indicts those who lack knowledge: "Ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next." (Bg. 4.40) Commenting on this text, the great saint Visvanatha Cakravarti Thakura writes: Krsna mentions three classes of people in this verse: (1) the ignorant, who are foolish, (2) the faithless, who know scripture but having seen the mutual disagreements of proponents of various theories do not trust the scripture, and (3) the doubters, who have faith but think, "I don't know whether this process will be effective in my case." Doubters have some faith, but they nevertheless doubt that following scripture will truly award results. They thus follow, but without full faith, hope, and optimism. Such doubters achieve happiness neither in this world nor in the next. Even fools attain some material happiness. Doubters attain none. When we finally come in contact with the bona fide spiritual master, saintly persons, and scriptures, we have the opportunity to gather knowledge there, live our lives accordingly, and feel our doubts subside. The problem is that as conditioned souls we're so habituated to doubting that we continue to doubt even though our intelligence tells us not to and even though those doubts are to our detriment. From Srila Prabhupada: "Asam-moha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely that person becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution." (Bg. 10.4-5, Purport) As mentioned earlier, false ego, the junction of matter and spirit, is the root cause of doubt. Therefore: "As soon as the knot [of *ahankara*, false ego,] is loosened, all the clouds of doubt are at once cleared off." (*Bhag.* 1.2.21, Purport) And: "When one is firmly convinced of Krsna's opulences, that person accepts Krsna with great faith and without any doubt, and engages in devotional service." (Bg. 10.7, Purport) To destroy doubt and follow the spiritual path with full faith, hope, and optimism, knowledge is essential. Krsna tells Arjuna that the weapon of knowledge slashes doubts. (Bg. 4.42) With transcendental knowledge and vision we perform devotional service strongly and become free of sin. Because a Krsna conscious person is freed from all sins, he has no doubt about the supremacy of Krsna. This is the state of divine love. (Bg. 5.25, Purport) Equally essential is to associate and make friendships with Krsna's dear devotees, who themselves are knowledgeable, faithful, and optimistic. Following their precedent and that of all great souls, we worship Krsna, serve Him with love, and chant His holy names. Remembering our great heritage and good fortune, we study Srila Prabhupada's books and ask questions of devotees we trust. Such confidential exchanges destroy doubt, as do our patience, enthusiasm, and budding confidence in the process of devotional service. Even the simple act of honoring *prasada* will give us faith, as will following the principles of *dharma*, or righteous acts. By identifying ourselves with God's devotees, serving them, and appreciating them from the core of our hearts, our doubts dissipate. And as we respect life in all its forms, remain spiritually focused, and share Prabhupada's message with others, we gradually become doubt free. Freedom from doubts is one aspect of Srila Prabhupada's *prasada* (mercy). We can pray to him for that *prasada*. And when we bow before him and observe his example, we will feel our doubts decrease. He's offering us a treasure of divine wealth, and firm faith gifts us that wealth. Doubts are like demons. Since Krsna is expert in killing demons, we can ask Him to kill the demonic doubts that arise in our minds. The spiritual master and Krsna demolish doubt with their inestimable mercy. *Visakha Devi Dasi has been contributing articles and photographs to BTG for almost forty years. She and her husband, Yaduvara Dasa, have lived at Saranagati Village, a Hare Krsna community in British Columbia, Canada, since 1999. For more information, visit her website: http:// our-spiritual-journey.com.* Meditation While Working *After many years of service in a spiritual environment, a job in a public school challenges one devotee’s attempts to always remember Krsna.* By Urmila Devi Dasi THE LONE MYSTIC sitting in a mountain cave by a clear, flowing river, with access to ample fruit and nut trees, may be your idea of what is needed for a truly spiritual life. Or maybe your idea is to join a *sanga*, a group of serious spiritual aspirants who live in a holy place, spending their days in study, singing, sweet discussion of the divine, and meditation on the mystic mantra of divine love: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Or maybe you’re convinced that life anywhere, doing most anything, can be fully connected with the divine, but are not sure how to go about doing so in a fully integrated and authentic way without losing either ordinary competence or inner spiritual focus. How to combine spiritual awareness and working in the world? In the *Bhagavad-gita* Lord Krsna tells His friend Arjuna that one can and should connect all of life, every moment and every breath, to the divine. After teaching Arjuna that the nature of his thoughts and consciousness are the prime determinant of his future, and thus his highest priority, Krsna tells him not to abandon the battle and take up meditation but rather to “think of Me and fight.” Prince Arjuna is on a battlefield, about to fight formidable foes, just the appearance of whom would cause the most courageous to tremble. Arjuna will require much physical skill and mental concentration to win, or even to stay alive. In that situation, how can he fully fix his mind, without any deviation, on Krsna? Since I made a firm commitment to spiritual life in 1973, I have worked almost entirely with likeminded persons on projects of service to Krsna. But in 2005-2006 I worked as an assistant school principal in a government primary school in the U.S. as part of my doctoral degree. American government schools disallow any open religious practice—teachers have been fired for reading their own Bible during break time if the reading was done in view of the students. In some states it is against the law to wear anything signifying religion, including a small cross on a necklace. In addition to legal constraints, the place where I lived and studied at the time was in what is called the Bible Belt. While the local school authorities might overlook a teacher or administrator who displayed some Christian affiliation, they were not likely to tolerate any open practice of Krsna consciousness. It would be a challenge for me, then, to maintain a high level of transcendent consciousness in daily circumstances not very conducive to such a state of mind. During the internship, I wrote reflections on my attempts not only to maintain my external spiritual practices but also to keep or increase my inner consciousness. I hope that the following journal, while at times intensely personal, provides some solace and guidance for others in similar situations. *My Reflections While Working as an Adminstrator in a Government Primary School.* I was not happy with the few short experiences I had working in worldly environments before starting this job. My goal is constant deep mediation on Krsna in all circumstances. One challenge to accomplishing this is to change my view of myself as a person who works only with other devotees of Krsna on clearly Krsna-related projects. Another associated challenge is to redefine work’s value. The work I am doing as an intern is not direct service to Krsna in the way I have lived that understanding for decades. Yet I have little interest in doing only mundane work. I therefore need to understand the spiritual value in the work I am doing. *My Diminishing Morning Hours* Obstacle to my spiritual life. Most of my regulated spiritual practices take place in the early morning. The only way I could complete my regular practice of scripture study, worship, chanting, and prayer in the morning would be to wake up every day at 2:00 A.M. I was used to getting up at 4:00 and decided to start getting up at 3:00. With my exhausting work schedule, even that is difficult. I have adjusted by sometimes doing some or all of my spiritual practice in the evening after work. Doing that is not so satisfactory, however, because I am tired and focusing is more difficult. Another impediment is the reduction in time I can spend with spiritually likeminded people. My time in the morning is limited, and in the evenings I have little energy. I work with other devotees of Krsna over the Internet on various projects, but my time with people supportive of my spiritual goals has greatly reduced. I have tried various ways to accomplish my goals of inner meditation, with each having limited success. I have tried chanting and praying in my mind, but the many distractions make this difficult to do constantly, though that is my goal. Sometimes things that happen at work remind me of scriptural stories or teachings, but that also is not constant. I had hoped that with a heartfelt and concentrated morning program of spiritual practice the mood would carry throughout the day. But the lack of time in the work in the world. Numerous examples in scripture show people living in that way. I consulted with people who gave me various advice and direction, but none of them had been in a situation like mine. Their work was connected to Krsna. Therefore, while they faced some of the same issues, their situation did not generally present the same degree and kind of problems I had. I was looking for a scriptural quote when I realized I had gotten the theoretical answer I wanted. The verse I read (see sidebar at left) tells about using the mind as a hook to focus on Krsna, but eventually going beyond the mind. In the commentary, Prabhupada explains that samadhi, or total and fixed concentration of the mind on the Lord, is not the ultimate state. Beyond that lies the life of the soul, independent of the mind. When I discussed this concept with a friend, we concluded that the reason for my lack of success is not my work but my spiritual immaturity. At this point in my progress, I can generally enter into deep meditation only when the external situation is helpful. The rest of the time I am aware of Krsna in a general way. My friend compared it to being aware of a passenger sitting next to you while you are driving. I now understand that the revelations I have experienced beyond the mind are not at all under my control. They are grace. I can attract that grace by entering into focused, contemplative prayer at least during the time I have set aside for even if I have to chant in the evening. I also turn my attention to Krsna during the day as much as possible. Undoubtedly, doing this is difficult, and both the frequency and the depth of my meditations have varying degrees of success. I am trying to attract the attention of the Lord, who can then—when He wants and by His grace—pull me to a higher platform. But when I enter a mood of concentrated meditation during work hours or even achieve a general consciousness of Krsna at work, that frame of mind sometimes expresses itself in language and behavior welcome in a society of Krsna devotees but incongruous in a public school. One practice I’ve found helpful is to listen to spiritual music at work. Because much of my music would sound strange to my coworkers, however, I need to use earphones, making it a little difficult to hear what others are saying. In my work, people come to my office or stop me in the halls to bring things to my attention. I can play some music through my computer speakers, but songs that will not sound strange and invite unwanted attention are limited. Another helpful practice is to go outside for my noon gayatri-mantra meditation. Sometimes the weather doesn’t allow that, and people tend to interrupt me when it does. On days when I do not get a peaceful five minutes midday for gayatri, I start to feel somewhat panicked. Altogether, I have learned some valuable lessons—mostly about how difficult it is to do what I set out to do. I hope that the end of this internship will be the end of my working in an environment where I cannot openly incorporate my spiritual life into my work. While I still would like to achieve the full success I had hoped for before the end of the internship, I am increasingly doubtful that such is likely. *Strategies for Greater Goals* My strategies for success are aimed at my broader goals. My first strategy is to have a job where my boss and co-workers accept and even value an open and honest spiritual life. I realize that restricting my job choices in this way is not practical for everyone. But I have come to accept that it is a matter of my very spiritual survival and that if I hope to achieve love of Krsna in this life, other options are less satisfactory. My second strategy for success is to always keep in communication with people on an advanced spiritual level. I can associate with them through email, Internet chats, and phone. I may not be sitting next to them, but some sort of personal communication makes a huge difference. Though I can also meditate on being with great souls no longer living on earth, to maintain my spiritual life in my present state I need more than that. To go above a maintenance level and make further progress, I seem to need the company and help of those now living. A third strategy is to live near a community of Krsna devotees and be part of their program of regular worship. A management change made visiting my local temple daily less attractive, complicating my attempt to blend work and spiritual life. On the positive side I have learned to cut my dependence on a temple for daily spiritual strength; on the negative side the journey has been much more difficult than it probably would have been otherwise. I am now starting to resume my decades-long practice of daily temple attendance, at this very end of my internship, and hope to figure out a way to attend as much of the morning worship service as possible and still get to work on time. My fourth strategy for success is to spend part of each day, even if only a short time, specifically nourishing my inner spiritual longings. I can do this through reading the prayers and poetry of saints, through deliberating on certain passages from scripture, through song, and through focused meditation. This strategy has been of great help to me during the internship. Perhaps it is one of the most important things I have done. Spiritual and material competences seem to be at odds with each other. In some ways they are. Yet since everything is Krsna’s creation, there are certainly ways to live on both levels in harmony. One who does so would not even see a distinction between his or her work and spiritual consciousness. *Urmila Devi Dasi, a BTG associate editor, has a Ph.D. in educational leadership from the University of North Carolina in Chapel Hill. Dr. Best Learn to Read, her three-part series to teach reading to children, is available at the Krishna.com Store.* Beyond Meditation By following this course, the yogi gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity. —*Srimad-Bhagavatam* 3.28.34 Purport by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada: Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of *samadhi*, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the *yoga* principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbija-*yoga*, or lifeless *yoga*, for the yogi does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabija-*yoga*, or living *yoga*. One has to be promoted to the platform of living *yoga*. One should engage in the service of the Lord twenty-four hours a day, as confirmed in the *Brahma-samhita*. The stage of *premanjana-cchurita* can be attained by developing complete love. When one’s love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Krsna consciousness. E-Krishna www.gbc.iskcon.org is the official website for the ISKCON Governing Body Commission. The website was launched during the ISKCON Leadership Sanga (ILS) held in Mayapur, India, last February. The first thing on the menu bar, next to the Home button, is a biography of Srila Prabhupada and a list of his books. The rest of the site includes many features to help familiarize everyone with the members of the GBC and the work they are involved in. By clicking on the GBC tab, you will find a description of the GBC, the governance structure under which it works, and a profile of each GBC member. Under this tab you can also read about Srila Prabhupada’s vision for the GBC and browse through a list of frequently asked questions. The Ministries tab takes you to a description of each of the ministries appointed by the GBC, such as the Deity Worship Ministry, the Book Distribution Ministry, and the Cow Protection and Agriculture Ministry. Here you can find information about each minister and his or her activities and read about the various GBC subcommittees, such as the Kirtan Standards Committee. These committees make recommendations to the GBC on a wide range of issues. Click on Strategic Planning to read about the Strategic Planning team and the work they do in developing practical strategies for implementing the vision and decisions of the GBC. You can meet the team members and read the strategies and initiatives they work on. You will find reports on GBC meetings by clicking on the Meetings tab. The Resources tab leads you to a variety of papers, Powerpoint presentations, and video downloads. You can read all the GBC resolutions going back to 1975, download papers on topics such as kirtana standards and lines of authority, and watch presentations from the ISKCON Leadership Sanga as well as video interviews with devotees who attended. Under the Multimedia tab you will find photographs from various GBC events. The site makes it easier to understand the GBC and what it does. It provides a central place to keep up to date with its latest activities. If you click on the Contact link at the bottom of the page, you can send your own questions to the GBC Community Relations Director. —Antony Brennan Srila Prabhupada Speaks Out: The Artist Behind the Creation *The following conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and a guest took place in August 1973 at the Hare Kṛṣṇa center in London.* Śrīla Prabhupāda: Modern scientists say there is no brain behind the creation. How foolish they are. If we see a painting, we would not say, "There is no brain behind this artistic work. It is so wonderfully painted, yet it has been created automatically. There is no artist." This is foolishness. But the scientists say that there is no artist behind the creation of a beautiful flower. Without a brain behind it, how could such a thing come into existence? But these rascal scientists do not understand. They say nature produces the flower. What is nature? Nature is an instrument, but the brain behind nature is God. When you paint a flower with a brush, the brush is not the creator of that painting—you are the creator. Similarly, in the creation of a real flower, nature is only the brush, but the creator is God. Guest: No two are the same, are they? Śrīla Prabhupāda: Yes, everything is full of variety. In one species of rose, you'll find many varieties. And in the human species, you will find variety even between twin brothers. Guest: And in the spiritual world, are there also varieties? Śrīla Prabhupāda: Oh, yes. There is unlimited *ananda,* or pleasure, and pleasure means variety. "Variety is the mother of enjoyment." For example, from grain, sugar, and ghee [clarified butter] we can prepare hundreds of varieties of delicious foods. If you simply try to eat plain ghee, sugar, and grain, they will not be enjoyable, but if someone takes them and prepares varieties of sweets and then gives them to you upon a plate, you'll say, "Oh, these are so nice." Such a great variety of foods can be prepared from these three ingredients. Similarly, the varieties of things in this material world are made from eight basic ingredients, namely five gross elements and three subtle elements. Earth, water, fire, air, and ether are the gross elements, and mind, intelligence, and ego are the finer elements. This material world is simply a combination of these eight elements. Now, just as it takes a person with a brain to combine ingredients in this world, the whole creation must also have a big brain behind it. For example, we use earth, water, and fire to make this building, this table, this chair, vase, harmonium, book—so many things. The ingredients are the same, but our brain decides how to assemble them into many varieties of objects. Similarly, this material cosmic manifestation is full of varieties, and the brain behind it is Lord Kṛṣṇa. That is stated in the *Bhagavad-gītā* [9.10]: > mayadhyaksena prakrtih > suyate sa-caracaram > hetunanena kaunteya > jagad viparivartate [*To a disciple*]: Read the translation. Disciple: "This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." Guest: Would you say modern science is only materialism, Śrīla Prabhupāda? Śrīla Prabhupāda: Yes. The scientists are dealing only with earth, water, fire, air, and ether. That's all. It's all materialism. They do not know what spiritualism is. Guest: What makes the scientists do their work? What motivates them? Śrīla Prabhupāda: It is the soul. The soul is a living being with minute independence. He desires to work in a certain way, and nature supplies him with the facility. For example, earth is not man's creation. Earth is God's creation, a product of God's energy. But we use the earth and mold it into various forms—pots, dolls, books, and so on. The ingredients are supplied by God, or by nature, which is God's energy, and we simply transform them. We cannot actually produce anything. So, like God, we have creative energy, although in very minute quantity. Just as God creates the whole universe by His intelligence, we use our intelligence to create this table, this pillow, this harmonium out of God's energy. That's all. Kṛṣṇa explains all of these things in the **Bhagavad-gītā*.* It contains perfect information of everything. One has to study it carefully, that's all. And you can consider the philosophy of *Bhagavad-gītā* with your good logic. For example, Kṛṣṇa says, "The material elements are My energy." Now, consider the Atlantic Ocean, a vast body of water. It is created by God's energy. Do you accept that? If you hesitate, what is your reason? Guest: Well, one man says one thing, and another man says another thing. So many people have different things to say. Śrīla Prabhupāda: But it is a question of logic. From your body, water is produced, is it not? Guest: Yes. Śrīla Prabhupāda: Urine is coming, perspiration is coming. These waters are produced by the energy within your body. So why can the vast waters of the Atlantic Ocean not be produced from God's energy? Guest: Yes, truly they could. Śrīla Prabhupāda: Because God is unlimited, He has unlimited energy. I have limited energy, so I can produce, say, one pound of urine or one ounce of perspiration. But if God likes, He can produce an unlimited quantity of water. Why only one Atlantic Ocean? He can produce many millions of Atlantic Oceans. What is the difficulty in understanding this? Jagannātha Purī Rathayātrā: A Front-row View *A visitor witnesses the spectacle and the devotion of the famous ancient festival that's now reenacted around the world.* *By Jahnudvipa Dāsa* To watch the biggest religious festival in the world from the front row is a truly mind-blowing experience, especially knowing that this is God coming out to see His people. From dawn on the day of Rathayātrā, thousands of people convene on Grand Road in Jagannātha Purī, Odisha, where huge chariots await the Lord's public appearance. It's something like Times Square on New Years Eve, plus two kilometers of road packed to the millimeter with people. Every year more than one million people assemble for Rathayātrā in Puri. They patiently stand waiting in a gigantic, tightly packed crowd for five hours or more for the Lord to make His scheduled appearance at around 11:00 A.M. I have a slight crowd-phobia, so a crowd of one million people definitely made me uncomfortable. Luckily, due to being with Krodhasamani Dasi, who is best friends with my wife, Braja Sevaki Dasi, and is a famous Iyengar *yoga* teacher, I was nowhere near the crowd. Krodhasamani knows a family of *pandas* (priests) who care for Jagannatha. They're descendants of the original Shabara tribe that worshiped the Lord long ago, before the temple was built. With Krodhasamani, I was watching the entire spectacle in a comfortable chair from a rooftop right next to the enormous chariots that sat waiting for the Lord and His brother and sister to come and take their seats. The chariots are ten meters high, including the canopy, and move on eight huge wheels. I was amazed to hear that they are constructed from hardwood without a single nail—everything is assembled according to ancient prescriptions. *Lord Baladeva's "Walk"* The first to exit the temple is Lord Baladeva. His appearance is signaled by an ear-splitting noise produced by a hundred young priests banging gongs. They dance and beat their gongs—*dam-da-da, dam-da-da*—in a waltz rhythm. The noise is extraordinary. Above it, though, rises the huge roar from hundreds of thousands of people. It's something like the roar when a football team scores at London's Wembley stadium, intensified a hundred times. Baladeva comes out surrounded by His devotees. Only the top part of Him is visible. He rocks and rolls as if intoxicated. Indeed, His huge white eyes and red pupils underlined by His ear-to-ear grin do make Him seem intoxicated. And, mind you, I'm talking about a Deity carved from a solid two-cubic-meter block of hardwood. He must weigh several hundred kilos. It is not easy to move Him along the ground as if He is walking. From the temple entrance to the chariot is about thirty meters. The huge wheels put the floor of the chariot two meters above ground. A ramp has been built for Him to reach His seat atop the chariot—and what a scene it is to watch! Puri residents tell me that every year is different: Sometimes the Lord just whisks up and takes His seat; other times His devotees have to struggle for half an hour to get him up the five-meter-long ramp. Even though His devotees are apparently carrying Him, He moves completely according to His own will. This year He was reluctant to get up on His chariot. The devotees carrying Him were sobbing in frustration as they struggled to rock and roll Him up the ramp. It's like walking up a forty-five-degree wooden plank with a woodblock of two hundred kilos. Because the dozen or more devotees carrying Him surround Him, His lower half is never visible. In the middle of their circle Baladeva rocks back and forth and to the sides as He moves along at an excruciatingly slow pace, foot by foot. This year it took the priests half an hour to get Him up the ramp to His throne on the chariot. I was simply in awe of their intense struggle. *The Gongs and the Roaring Crowd* All the time this is going on, the gongs continue their steady ear-splitting waltz and the crowds roar and cheer. Actually, it's not several crowds convening here and there, but one single crowd of a million people. Another thing that struck me was the crowd control. The military had been called in. Elite troops in blue army fatigues lined the edge of the crowd. The officers in charge carried side arms, but the soldiers were armed with short, wooden batons, two thin pieces of wood strung together at the handle. They make a big slapping sound when they hit, like when you clap your hands, but they cause no damage. When it came time to pull the chariots, the crowd surged forward to get to the hundred-meter-long pulling ropes. The soldiers beat on the heads of the surging crowd, making loud slapping sounds but hurting no one. It's like being tapped on the head with a roll of newspaper. But it kept the people at bay—and kept me laughing. The crowd was so devoted. People stand patiently and wait for five hours for the Lord to come out so they can see Him. Many people told me they don't come to see the Lord; they come to be seen by the Lord. And, indeed, when Jagannatha looks at you with those huge round eyes and grinning mouth, it does some wonder to the heart. It is a kind of liberation. Next to come out is Subhadra Devi. Ever the lady, she swiftly moves right up the ramp and takes Her seat on the chariot. She doesn't walk, but is carried on the heads of Her devotees quickly and efficiently. *Yoking the Horses* In the meantime the priests begin to attach four huge horses made from solid blocks of hardwood to Baladeva's chariot. The size of small ponies, these wooden horses struck me with wonder and incomprehension. They were carved and depicted in all their glory with raised hooves and colorful detail. To get them all tied to the front of Baladeva's chariot was a complex process I watched with interest. I was fascinated to behold the teams of devotees, numbering more than a hundred, milling around the chariot and making the awesome spectacle possible. Now Jagannatha suddenly decided to appear. This year everything happened at a much slower pace than usual. It was nearly 2:00 P.M., and still He had not reached His chariot. When the Lord of the universe appears, the exultant crowd erupts in a tremendous roar of joy. The percussion group of a hundred devotees go crazy on their gongs, beating them with intense vigor. Like His brother, Jagannatha moves at an excruciatingly slow pace, as if unwilling. It takes Him close to an hour to walk the fifty meters to get on His throne. The devotees handling the Lord are all descendants in families that have served Jagannatha for thousands of years. Each family is entrusted with a specific service for each Deity. *The Procession Begins* Finally Their Lordships Jagannatha, Baladeva, and Subhadra have taken their seats on the chariots and the procession is about to begin. Now it's nearly four o'clock in the afternoon. Not till after 6:00 P.M. have They finally gone, traveling down Grand Road towards Gundicha Temple. They are drawn by the wooden horses and by thousands of people at the ropes. Jagannatha is drawn by black stallions, Baladeva by white, and Subhadra by four brown mares. When the three chariots have been wheeled off, we climb down the stairs from our rooftop and head back to our hotels. We opted not to follow the mass of people who are going with Jagannatha down Grand Road for the two-kilometer procession to Gundicha. There the Lord will stay outside the temple the whole night to give His people an opportunity for His audience (*darsana*). *Deep Impressions* The next night, Krodhasamani and I go to Gundicha to see the Lord one last time before He enters the temple grounds, where He will stay for ten days before the return Rathayātrā. When we arrive, we see queues of people reaching all the way back along Grand Road to the Jagannatha temple. They stand patiently and orderly for hours, waiting to climb the stairs onto the chariots to see Jagannatha, Baladeva, and Subhadra in person, up close. Unlike these faithful *bhaktas,* we don't want to stand in a line for hours to see Lord Jagannatha. Instead we try to catch a glimpse of Him from the ground. It's quite impossible. A steady stream of people milling about close to the Lord blocks our vision. When we stand in front of Baladeva's chariot, however, there is a tiny lull in the stream of people and Baladeva is looking at us with His ecstatic expression. The few seconds I am able to behold Baladeva on His chariot surrounded by His loving devotees makes an indescribably wonderful impression on my heart. We don't stay until the Lord enters Gundicha. We are too tired, and so we go back to our hotels. That night I feel myself enveloped in an ecstatic, comforting blanket of Lord Jagannatha. What a wonderful experience to see Kṛṣṇa in Puri! Jaya Jagannatha! *Jahnudvipa Dāsa joined ISKCON in Copenhagen in 1982. His services have included book distribution, Radio Krishna, and translating and editing for the Bhaktivedanta Book Trust. He and his wife live in Māyāpur, West Bengal, where he designs ISKCON books and magazines.* ## The Challenges and Benefits of Charitable Giving *by Kṛṣṇa Nandini Devī Dāsī* *Some thoughts on fulfilling our obligation, given by Kṛṣṇa Himself, to perform acts of charity.* I have vivid memories of the many times my mother took my siblings and me to church—the heartfelt gospel singing, the soul-stirring preaching, the supplications for lost souls to join the church. I remember the passing of the baskets to collect money to support the church and its many activities, and I recall well the song that generally accompanied these collections. Its famous, oft-sung lyrics still echo in my mind today: “You can’t beat God giving, no matter how you try. The more you give, the more He gives to you. Just keep on giving; you’ll find it’s really true.” As Vaisnavas, we are instructed to give in charity, because the act of giving assists our spiritual progress in various ways. Especially for householders, or *grhasthas,* the injunction to give in charity is a strong one. Śrīla Prabhupāda writes, "For the *grhasthas,* or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended." (*Śrīmad-Bhagavatam* 3.32, Purport) Sometimes many of us struggle with how, to whom, and even why to give in charity. But just as sincere devotees are committed to eating only food offered to Lord Kṛṣṇa, they should be committed to regularly giving in charity some portion of their income. In this way, devotees can become examples to others of how to get money honestly and distribute it for the satisfaction of the Lord. Our giving should be connected to Kṛṣṇa in some way. For example, when we contribute to ISKCON programs, we’re supporting Kṛṣṇa’s desire that His teachings be spread everywhere. The Supreme Lord is *atmarama,* or self-satisfied. He does not need our offerings. He is completely full in Himself and is served by hundreds and thousands of eager, enthusiastic, pure-hearted goddesses of fortune. Yet He instructs us to give in charity to Him. Why? Because it purifies and strengthens us spiritually. Giving in charity to Kṛṣṇa is one way we acknowledge that everything belongs to Him. “If by the grace of the Lord we get such opulences as material wealth, fame, power, education, and beauty, it is our duty to consider that they are all gifts of the Lord and must be used for His service, not our sense enjoyment.” (*Kṛṣṇa,* Chapter 81) *The Benefits of Giving in Charity* Giving in charity purifies the heart because it helps us become detached from material things and cleanses the desire for fruitive results. Giving in charity purifies our finances and accumulated wealth. Envision the vast universe as a bank. The charity we give is like a deposit in that bank, the dividends being the purification of our hearts or the unexpected provision of our needs. Giving in charity allows us to put our money where our heart is. If our heart is in becoming Kṛṣṇa conscious, in supporting Lord Caitanya’s mission, in knowing that sincere practice of Kṛṣṇa consciousness is good for the whole world, then we can show it by how we faithfully and regularly give and do our part to ensure that this mission spreads and is maintained. Finally, giving in charity pleases Kṛṣṇa and increases our faith. *Barriers or Obstacles to Giving* “I just don’t have enough money to give in charity” is a refrain we hear often. Sometimes devotees feel they don’t have enough income to maintain their families, so why should they give in charity? One reason is that giving charity to the right persons increases our faith. By the simple act of following the instruction to give in charity, we will see how Lord Kṛṣṇa continues to provide for our family. Frequently, devotees want to do something big for the Lord and wait until they “get in a better position.” But the better position may never come. An anonymous person has stated this succinctly for us: “Between the big things we cannot do and the little things we will not do, the danger is that we may never get anything done.” Steadiness and dedication in giving charity are more important than giving huge amounts. Another obstacle may be that the giver doesn’t trust the recipients of his or her charity. When I was younger, my grandmother and grandfather (a Baptist minister) emphasized that one should sincerely tithe (give ten percent of one’s income) after identifying a worthwhile recipient and then trust God for the results. In other words, God Himself will deal with anyone who misuses charity meant for Him. Giving in charity may often mean some sacrifice. The Supreme Lord suggests this in the *Bhagavad-gītā* (18.5) when He tells us, “Acts of sacrifice, charity, and penance are not to be given up but should be performed. Indeed, sacrifice, charity, and penance purify even the great souls.” *Three Kinds of Charity* In the *Bhagavad-gītā* Lord Kṛṣṇa instructs human beings how to live a peaceful, God-conscious life and then go back home, back to Godhead. He tells Arjuna that all activities fall into three categories, according to the three modes of nature: goodness, passion, and ignorance. Thus, foods are classified as good, passionate, or ignorant, and so are activities such as giving in charity. To get real spiritual and material benefit, charity should be wisely given. Śrīla Prabhupāda writes, “In the Vedic literature, charity given to a person engaged in spiritual activities is recommended.” (*Bhagavad-gītā* 17.20, Purport) Arjuna heard from Kṛṣṇa about charity in the three modes: • Charity in the mode of goodness is given out of duty, at the proper time and place, to a worthy person, and without expectation of return. (Bg. 17.20) • Charity performed while expecting some return or in a grudging mood is said to be in the mode of passion. (Bg. 17.21) • Charity performed at an improper place and time and given to unworthy persons, without respect and with contempt, is in the mode of ignorance and yields negative results or consequences. (Bg. 17.22). *The Charity Dilemma* The concept of regularly giving a portion of one’s income in charity intimidates many devotees. Although we may know that giving regularly in charity is a goal for which all householders should aspire, still we are sometimes confused about how to apply this principle. Given their financial situation, some devotees can’t decide how or when to give in charity. In *The Nectar of Instruction* we learn that simply following rules and regulations without understanding their purpose or goal can cause falldown. So let’s try to grasp the purpose of the charitable principle: • Everything belongs to Kṛṣṇa; therefore, when we offer something in the service of the Lord, we’re just returning the property to its rightful owner. • Giving—gifts, *prasādam,* money, time, talent—is a way to show love. It is one of the six loving exchanges between devotees. Spiritual life is a culture of giving. • Giving charity is a sacrifice that purifies one’s wealth. If wealth is not purified, it will often be taken through legal fees, medical bills, taxes, theft, and so on. • Even a little given in the service of God rewards the giver hundreds and thousands of times. • Śrīla Prabhupāda said that the Kṛṣṇa consciousness movement is creating people who are “independently thoughtful.” He wanted us to use our intelligence and creativity in carrying out scriptural instructions in cooperation with other devotees. The idea is to begin to *consistently* give a certain percentage to support the mission of Kṛṣṇa consciousness, and we can plan to gradually increase this percentage. For householders this is a blessed and necessary duty. When the Lord sees our steady commitment to giving in charity, He will help us do so, from within and without. Śrīla Prabhupāda wrote in a letter (January 24, 1977), “Kṛṣṇa will give you intelligence how to engage in honest, brilliant, glorious work on His behalf. There is no need to engage in anything dishonest. Kṛṣṇa has given enough money. Now earn by honest means." *To Whom Should You Give* The International Society for Kṛṣṇa Consciousness (ISKCON), a branch of the Caitanya tree, has many causes, projects, and people focused on Śrīla Prabhupāda’s mission. Imagine what would happen if thousands of devotees committed to giving in charity to *regularly* support these initiatives. For example, the Temple of the Vedic Planetarium in Māyāpur is being built based on Śrīla Prabhupāda’s vision and instruction. It is moving forward because caring and faithful devotees are giving in charity to make that stupendous project happen. Many *sannyasis* and other mature devotees travel to make sure Lord Caitanya’s message is spread. Many rely on donations and charity to do their selfless service. Temples and Nama Hatta programs need support to steadfastly distribute *prasādam* and spiritual knowledge. Particularly, we should support the local Hare Kṛṣṇa establishment where we are nourished and enlivened. One senior Vaisnava on a small, fixed income has chosen to support Śrīla Prabhupāda’s first temple at 26 Second Avenue by donating $51 per month from her checking account. “I want to support Prabhupāda’s great work in every way I can,” she says. She has given in charity to support *sannyasis,* book distribution, the care and upkeep of cows, senior devotees like herself, and more. A husband and wife, both professionals, don’t have children but have chosen to support many devotee preachers and causes. Their charity is regular, focused, and persistent. They told me they work to be able to give charity and fulfill this very important service in the *grhastha asrama.* Vaisnava Care, the Grihastha Vision Team, the Festival of Inspiration, Śrīla Prabupada’s book archives, cow protection—so many worthy endeavors need our support, and we can support more than one at a time. *Ultimate Benefit* Ultimately, giving in charity is good for the soul and gives much benefit to the giver. As Śrīla Prabhupāda writes in *Kṛṣṇa* (Chaper 81), “What the devotee actually offers to the Lord is not needed by the Lord. He is self-sufficient. If the devotee offers something to the Lord, it acts for his own interest because whatever a devotee offers to the Lord comes back in a quantity a million times greater than what was offered. One does not become a loser by giving to the Lord, but he becomes a gainer by millions of times.” *Kṛṣṇa nandini Devī Dāsī, a disciple of Śrīla Prabhupāda, is a Certified Family Life Educator (CFLE), a licensed minister of Kṛṣṇa consciousness in the state of Ohio, president of ISKCON’s Grihastha Vision Team, and co-director, along with her husband, Tariq Saleem Ziyad, of the Dasi-Ziyad Family Institute in Cleveland, Ohio.* ## How I Came to Kṛṣṇa Consciousness *Love at First Sight* *By Pervin Jumala (as told to Kalyani Ajrekar)* How a moment and few sincere words changed a life. “Wow! That’s so beautiful.” Firoz and I were frozen for a moment, awestruck by our first glimpses of Rādhā and Kṛṣṇa, named Rādhā-Gopinatha at this temple in the Chowpatty section of Mumbai. We sat down, immersing ourselves in the irresistible melodious spiritual music. We followed everyone else and sang, “Hare Kṛṣṇa, Hare Kṛṣṇa . . .,” raising our hands in the air. I didn’t know what set me so much at ease that I could absorb myself in the singing. Tears rolled down my cheeks as the doors of the altar closed. My journey to Kṛṣṇa consciousness started three years ago when I was visiting a restaurant with my husband, Firoz, and a few of our friends. It was a Saturday night. I had come home late that evening. Tired from work, I decided not to cook and instead planned to have dinner out. Not much later, we were waiting outside the restaurant for our turn to enter. Forty-five minutes passed with no sign our wait would be over soon. Our group was discussing politics and life, which soon led to a heated argument. To avoid the tension, Firoz and I went for a stroll. That’s when we saw a beautiful building with carved stones. We didn’t expect it to be a temple, because unlike conventional temples there were no vendors selling flowers, incense, and sweets outside. Somehow we had arrived at this beautiful temple during *sayana-darsana,* the time just before the Deities go to sleep, a meditative time during which devotees often chant softly for the Lord. My husband and I were overwhelmed by the amazing sight of Śrī Kṛṣṇa and Śrīmati Rādhārāṇī, something we had never seen before. Moments later, I walked out of the temple hall with mixed emotions: happiness at having experienced something amazing, and pain upon realizing I had been missing it all my life. I am Zoroastrian by birth and have been very religious since childhood. According to the teachings of Zoroastrianism, believers address God as Ahura Mazda, the Lord of Wisdom. I followed the instructions of the Prophet Zarathushtra and the holy scriptures called *Khordeh Avesta*. I also observed the three main tenets of Zoroastrianism: *Humata Hukhata Huvarashta*, which means “good thoughts, good words, good deeds.” In our faith there is an initiation ceremony called *nav*jote*.* It is the confirmation of a Zoroastrian child into the religion of his birth. *Nav* means “new” and *jote* means “*zaothra*” or “a designated participant,” i.e., one who offers prayers. So nav*jote* means “the new one now offers prayers.” At the age of seven I prepared myself for nav*jote* by learning all the prayers by heart. They were complicated and in a language unknown to me. At the age of thirteen I attended a class that taught me the principles of the Zoroastrian religion. I learned that God was all-good, the eternal light, the giver of happiness, while Ahirman was the dark evil force that causes miseries in this world. Good and evil co-exist, as light does not come from darkness and darkness does not come from light. This concept completely confused me. Although God, Ahura Mazda, is more powerful than Ahirman, God would never defeat the dark force completely. I wondered how this could be possible. God created the seven creations, and man was made the soldier of God, meant to follow the path of good thoughts, good words, and good deeds. Later, with the help of men following this path, God would defeat the evil forces. On that day of victory, happiness would reign forever in this world. These teachings raised a lot of doubts in my mind, which led to an avalanche of questions. I tried to read translations of the complicated prayers and scriptures, but I didn’t find answers to my questions. Those unanswered questions kept bothering me until finally I stopped praying. My parents were shocked to hear that the religion no longer made any sense to me. But how could it? There was no philosophy or logic. It sounded more like a fairy tale, in which we were to wait for good to eventually triumph over evil. My parents were aghast. They blamed the influence of the college environment for my loss of faith. Seeking answers to my questions, I started studying the holy scriptures of Islam, Christianity, and Sikhism. But the questions remained unanswered and continued to bother me. With the responsibilities that came with my marriage, private moments became more rare, and my questions were relegated to the subconscious. In time I was blessed with a daughter, and to uphold family tradition I began to teach the same prayers to her. But it was a half-hearted affair. All the while I wondered if the same questions that bothered me would someday bother my little one too. I really dreaded that day because I had not found the answers yet. I prayed to my impersonal God, hoping He would reveal the answers to me soon. *A Return Visit* When I visited the Rādhā-Gopinatha temple again the next day, a ray of hope entered my life. After our first incidental visit to the temple, the forms of Rādhā and Kṛṣṇa had kept flashing in my dreams all that night. Now, like a piece of iron pulled by a magnet, I was drawn to return to the temple. It had not yet opened, but a gentle couple welcomed me, informed me about the Sunday program, and urged me to visit some weekend in the future. I was surprised by the sincere words, loving attention, and warmth the couple extended to me, a complete stranger. I felt at home, and again I participated in the holy music, which I learned was called *sankirtana*, the congregational chanting of the holy name. Not long after that I enrolled in a six-session course on the principles of the *Bhagavad-gītā.* The course brought about a mammoth change in my life. I found answers to many questions, and I was fortunate to meet two excellent speakers who were dedicated, knowledgeable devotees of Kṛṣṇa. They are my spiritual instructors now. Now I knew that God is a person, Kṛṣṇa. I am not this body; I am a pure soul, now merged within this material body. Kṛṣṇa consciousness helps to liberate the soul from material bondage. If we practice sincerely, at the end of life we shall be free from all material contamination, our spiritual life will be completely revived, and we shall go back home, back to Godhead, where we can enjoy eternal life in the company of the Lord Himself. I started chanting the Hare Kṛṣṇa *maha-mantra* on beads, as I had learned during the discourses that chanting the holy name is the easiest way to connect to the Lord. I was soon chanting sixteen rounds every day during *brahma-muhurta,* the auspicious early-morning hours. *Reaction from Family and Friends* Accepting Kṛṣṇa consciousness has left my friends and family wonderstruck. Some of them are surprised, even confused, to see the change in my life. My father-in-law calls the bead bag hanging around my neck “the big bell.” Old neighborhood friends now call me the “grass-and-root girl,” referring to my new vegetarian diet. My husband still frowns when I munch biscuits at family dinners at nonvegetarian restaurants. But all of this I believe has added spice to my life. I enjoy these interactions as signs of love from dear ones. I am sure their surprise and shock will someday change to acceptance—of me and of Kṛṣṇa consciousness as well. I strongly feel Kṛṣṇa’s presence in my life, and I see how He keeps rewarding me for every extra endeavor I take up to get closer to Him. Recently, my husband and daughter moved to Dubai, and I traveled with them to help them settle in the new city. A few days later, I returned to Mumbai, but immediately on reaching home I learned about the Dubai Rathayātrā, which was to be held a week later. I regretted coming back; if I had stayed a week more I could have attended the event. Making another trip to Dubai would be too expensive. Naturally, I was reluctant to spend so much money, but I went ahead and booked the tickets anyway. Unfortunately, while I was waiting at the airport someone from the airline approached me and informed me that my flight had been canceled. I was angry and upset. “How can you do that?” I yelled at the staff. Rathayātrā was scheduled for the next day, and I didn’t want to arrive at the last moment. An airline employee offered to put me up in a five-star hotel for free until the night flight, but I pulled my bag up to the registration desk and asked for a new boarding pass, prepared to spend a few hours waiting for the next flight. A few minutes later, to my pleasant surprise, the same airline employee approached me and said, “We apologize for the inconvenience, madam. Please accept a free return ticket as a gift from us.” “Kṛṣṇa is so kind,” I told myself. “He rewarded me even for my halfhearted endeavor. And he overlooked my short temper too.” Kṛṣṇa’s surprises on my journey so far have been countless, and I am sure there are many more to come. Today, by the grace of my spiritual instructors, I am making a contribution by serving in Gopal’s Fun School, a temple initiative to impart spiritual knowledge to children. I help children chant verses from the *Bhagavad-gītā*. I even conduct preliminary courses on the *Gita* for adults. It’s a joyful experience to connect wandering souls like me with Kṛṣṇa. A motivational speaker once rightly said, “There are no traffic jams on the extra mile.” My spiritual journey is an extra mile on the expressway of *bhakti,* under the loving care of devotees, and destined to end at Kṛṣṇa’s lotus feet. I am determined to go on and on and on. *To contact Pervin Jumala, email Kalyani Ajrekar: [email protected].* ## Kṛṣṇa, the Purest of the Pure Why we should surrender to Lord Kṛṣṇa’s lotus feet. *By Rasa Purusa Dāsa* At the junction of two ages, amidst two immense armies arrayed on the battlefield at Kurukshetra, Arjuna scans his foes and becomes confused. When Kṛṣṇa expounds eternal *dharma* to enlighten him, Arjuna addresses Kṛṣṇa as *pavitram paramam*: "the purest of the pure." (*Bhagavad-gītā* 10.12) Arjuna adds, "All the great sages . . . confirm this about You, and now You Yourself are declaring it to me." Apart from the *Bhagavad-gītā,* other books of wisdom are the *Upanisads,* essential Vedic texts that saints and sages have piously guarded against both extinction and mutilation. The eighth verse of *Śrī Īśopaniṣad,* the topmost *Upanisad,* states that Kṛṣṇa, the Supreme Personality of Godhead, is *suddham* and *apapa-viddham*. Commenting on this verse, Śrīla Prabhupāda explains: To confirm that the Lord is always pure and uncontaminated, *Śrī Īśopaniṣad* describes Him as S*uddham* (antiseptic) and *apapa-viddham* (prophylactic). He is antiseptic in the sense that even an impure thing can become purified just by touching Him. The word "prophylactic" refers to the power of His association. . . . The Lord is also *apapa-viddham* because sin cannot touch Him. Even if He acts in a way that appears to be sinful, such actions are all-good, for there is no question of His being affected by sin. Because in all circumstances He is s*uddham*, most purified, He is often compared to the sun. Besides the *Bhagavad-gītā* and the *Upanisads,* other prominent scriptures derive their inspiration and authority from the *Vedas.* One such scripture, named *Bhakti-rasamrta-sindhu,* was compiled by Śrīla Rupa Gosvami, a principal disciple of Caitanya Mahāprabhu. It details sixty-four transcendental qualities that are fully and eternally manifest in Lord Kṛṣṇa. One of the most prominent listed therein is purity. In Śrīla Prabhupāda's summary study of *Bhakti-rasamrta-sindhu,* titled *The Nectar of Devotion,* he writes, “There are two kinds of supreme purity. When one type is possessed, one is able to deliver a sinful person. When the other type is possessed, one does not do anything which is impure. A person who possesses either of these qualities is called supremely pure. Kṛṣṇa is both; He can deliver all sinful conditioned souls, and at the same time, He never does anything by which He can be contaminated." Not only is Kṛṣṇa supremely pure and supremely purifying, but He is also a benefactor and well-wisher of all living entities, as stated in the *Bhagavad-gītā* (5.29). Endowed with these super-excellent qualities, Kṛṣṇa during His earthly sojourn some five thousand years ago absolved many contaminated beings of their sinful reactions just by touching them. Here are three examples: *The Hunchbacked Woman.* While exploring Mathura, Kṛṣṇa encountered Trivakra, a young hunchbacked maidservant of Kamsa, King of Mathura. She was carrying a tray of fine ointments. Kṛṣṇa jokingly addressed her as “My dear lady” and “O you of beautiful thighs” and asked for some of her finest ointments. Enchanted by Kṛṣṇa’s beauty and joking words, she gave Him a liberal dose of ointments. Pleased by her service, Kṛṣṇa stepped on her toes with His lotus feet, took hold of her chin, and straightened her spine. *Śrīmad-Bhagavatam* (10.42.8) relates: “Simply by Lord Mukunda's touch, Trivakra was suddenly transformed into an exquisitely beautiful woman with straight, evenly proportioned limbs, and large hips and breasts." *The Snake.* One day Nanda Mahārāja, Kṛṣṇa’s father, went to Ambika Forest along with other cowherd men and Kṛṣṇa. After bathing in a river and worshiping Lord Siva and his consort, Goddess Ambika, they decided to spend the night in the forest. As they slept, a great hungry serpent appeared and slithered up to Nanda Mahārāja to swallow him. Distressed, Nanda cried for help. The cowherd men awoke and beat the serpent with wooden torches, but it would not relent. Kṛṣṇa then came to the spot and touched the serpent with His lotus feet. “The snake had all his sinful reactions destroyed by the touch of the Supreme Lord’s divine foot, and thus he gave up his serpent body and appeared in the form of a worshipable Vidyadhara.” (*Śrīmad-Bhagavatam* 10.34.9) Proud of his beauty, the Vidyadhara, a kind of demigod, had ridiculed a group of sages. Because of this sin, they made him assume the lowly form of a snake. *The Lizard.* Samba and other sons of Kṛṣṇa once went to the forest to play. When they were through with their game, they felt thirsty and searched for water. When they looked inside a dry well, they saw an amazing creature: a huge lizard resembling a hill. Concerned with its piteous plight, they tried to pull it out with cords and ropes but failed to rescue the entrapped creature. They then went to Kṛṣṇa and excitedly told Him what had happened. Lord Kṛṣṇa accompanied them to the well, extended His left hand, and lifted the lizard out. “Touched by the hand of the glorious Supreme Lord, the being at once gave up its lizard form and assumed that of a resident of heaven. His complexion was beautifully colored like molten gold, and he was adorned with wonderful ornaments, clothes, and garlands." (*Śrīmad-Bhagavatam* 10.64.6). The divine being happened to be King Nrga, son of Iksvaku. Nrga was famous for his charitable traits but had inadvertently incurred a sin by donating the same cow to two *brahmanas.* *Purity Levels in Living Entities* Kṛṣṇa says in the *Bhagavad-gītā* (15.7), *mamaivamSo jiva-loke jiva-bhutah sanatanah*: “The living entities in this conditioned world are My eternal fragmental parts.” As parts of Kṛṣṇa, the living entities (souls) have a portion of His quality of supreme purity. Thus every living entity is potentially pure, eternally. The constitutional position of the living entity is to be the eternal servitor of Kṛṣṇa. But when the living entity forgets his constitutional obligation and associates with the illusory energy (*maya*) under the influence of false ego, he becomes entangled in material activity. All material activities, good or bad, have their reactions, and any reaction binds the performer. By indulging in material sense gratification, the living entity is subject to sinful reactions that blemish his original purity. The impure living entity suffers the miseries of material life, namely birth, death, old age, and disease in this ephemeral world. *Surrender to Kṛṣṇa’s Lotus Feet* How can we contact Kṛṣṇa to secure freedom from sinful reactions and redemption from impurity? The method is very simple: just surrender to Kṛṣṇa’s lotus feet. Kṛṣṇa says in the *Bhagavad-gītā* (15.15), *sarvasya caham hrdi sannivistah:* “I am seated in everyone’s heart.” When a living entity of impaired purity completely surrenders unto Kṛṣṇa’s lotus feet, Kṛṣṇa, situated in the heart as a witness (Supersoul), by His causeless mercy contacts the living entity, burns up all his sinful reactions, and restores his vitiated purity and his original splendor. Recovery from vitiated purity to original purity is called purification. The living entity so purified does not err. He disengages himself from material sense gratification, focuses his senses on Kṛṣṇa, and works only for Kṛṣṇa’s satisfaction. The work done for the satisfaction of Kṛṣṇa is not susceptible to any reaction and does not cause any bondage. Thus a purified living entity becomes liberated even while living in the material world. When he sheds his body at the time of death and attains Kṛṣṇa’s abode in the spiritual world, he gets a spiritual body. With spiritual eyes he can see Kṛṣṇa face to face and becomes one of His associates, eligible to share His opulences. He is then designated “eternally liberated” and never returns to the material world. Surrender to Kṛṣṇa’s lotus feet is the panacea for all the ills of the material world. Lord Kṛṣṇa elaborately describes various kinds of knowledge and processes of religion during His immortal discourse, the *Bhagavad-gītā.* He then summarizes the entire *Gita* in one verse (18.66): “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” Similarly, during His immortal discourse with Uddhava (*Uddhava-gita*) in the *Śrīmad-Bhagavatam,* the Lord assures us in verse 11.29.34, “A person who gives up all his fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing my own opulences.” Śrīla Prabhupāda concludes in his purport to *Bhagavad-gītā* 15.6*,* “That supreme abode [of Kṛṣṇa ] can be achieved by surrender and by no other means.” We should unhesitatingly accept Kṛṣṇa*,* the supreme purifier*,* as the supreme savior of all living entities. We should unreservedly surrender unto His lotus feet and attain the ultimate and supreme goal of human life—to go back home*,* back to Godhead. *Rasa Purusa Dāsa, a disciple of Gopala Kṛṣṇa Goswami, is a chartered civil engineer retired from the government of Haryana. Now living in Mumbai, in the late sixties and seventies he was instrumental in the design and construction of the latest sacred Brahma Sarovar at Kurukshetra.* The Seven Wonders of the Word *What is the effect of chanting Hare Kṛṣṇa?* *By Sivarama Swami* [Footnote: *This article is adapted from the book* Chant, *available, along with other books by the author, at www.srsbooks.com.*] The names of the Lord in the *maha-*mantra**—Hare, Kṛṣṇa, and Rama—are invested with His full potencies. Singing God’s names, therefore, is to contact Him through the medium of transcendental sound. Thus, the effect of chanting is the same as the effect of directly associating with the Lord. The following beautiful verse, written by Lord Caitanya, describes the seven effects the Hare Kṛṣṇa *mantra* has on chanters. > ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ > śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam > ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ > sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam > [Cc. Antya 20.12] Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.” (*Śrī* *Śikṣāṣṭakam* 1) Although many books have been written explaining the theological implications of this verse, the following is a simple summary of the seven effects of chanting Hare Kṛṣṇa: (1) The chanting of Krsna’s name is a purifying agent that cleanses our hearts of envy—the root cause of our descent to this world—and other bad qualities we have since acquired, like lust, greed, and anger. (2) As it purifies the heart, Krsna’s name also protects sincere chanters from any further contamination from the worldly energy and those affected by it. (3) Chanting awakens pure devotion to Kṛṣṇa, the soul’s dormant propensity to serve the Lord with love; and further chanting revives the loving devotion that qualities one for the greatest good fortune—Krsna’s association. (4) A result of acquiring devotion is that devotees become illuminated with spiritual knowledge. Further chanting matures that knowledge into realization, which in time reveals the devotee’s original position in one of the have relationships with Kṛṣṇa. (5) To the degree that the heart is relieved of unwanted habits, we become devoted to Kṛṣṇa; to the degree that devotion is firmly fixed in our heart, we acquire realized knowledge; to the degree that the heart is illumined by both devotion and knowledge, we taste spiritual happiness. In this way the ocean of bliss swells. (6) Chanting frees conditioned souls of the illusion of identifying themselves with their body and mind and establishes them in the cooling reality that they are eternal spiritual entities. (7) When devotees finally achieve the perfection of chanting, they taste the full nectar of loving devotion to Kṛṣṇa—a nectar that makes the bliss of liberation seem insignificant. *The Spiritual Sound Vibration* When we chant Hare Kṛṣṇa, we are meant to be in contact with Lord Kṛṣṇa and His associates. That is the nature of spiritual sound, which is different from the kind of sound that is only heard. Hare Kṛṣṇa written on a piece of paper is as much a sound as when you speak it. It is śabda-brahma, spiritual sound, and it is not limited to something communicable only from the mouth to the ear. The spiritual energy or potency manifests itself in śabda-brahma. And because it is spiritual, it doesn’t have the restrictions we have here in the material world. Generally when we speak of sound, it means something we must hear with the ear. And certainly that is also the characteristic of spiritual sound, but it is not limited to that. Material sound is something we generally relate to as being a transmission of information. But Hare Kṛṣṇa is a transcendental sound vibration. If I say some other words, these are material sounds. The difference with the spiritual sound is that it does more than just communicate a message. It contains within it and is empowered with a spiritual potency, and that means it represents the spiritual realm or energies, either in part or whole. Caitanya Mahṛprabhu says, nāmnām akāri bahudhā nija-sarva-śaktiḥ: Kṛṣṇa’s holy name has all spiritual potency. When you ask, “How are you?” how much potency is in that sentence? But when you say, “Hare Kṛṣṇa,” then everything that exists within the spiritual world is present, compressed within that sound vibration. And that presence is there whether you see it on paper or hear it in your ear. The spiritual world also exists in the reality of Śrīla Prabhupāda’s purports. Śrīla Prabhupāda uses the same words we use. He also asked, “How are you?” but because he’s speaking from the spiritual platform, his words are saturated with spiritual potency and therefore have more impact than just a mere question. Aside from posing the question, his words also purify the heart, free one from material contamination, are liberating, and bring about spiritual realizations. When Śrīla Prabhupāda asked, “How are you?” it was a lot more than just a question. It was not a mere enquiry about well-being. Behind it was the intent of someone coming from the spiritual world to liberate us, to bring us closer to Kṛṣṇa, and that in itself comes across. This is a complex and detailed subject. *Connecting with the Sound* In the *Vedanta-sūtra* it is said that ?abda liberates us. When we say Hare Kṛṣṇa, all the potency of Godhead is there. It is like being in the presence of the Lord, like reading all the Vedas, like seeing the spiritual world, like hearing all of Kṛṣṇa’s pastimes, like understanding the philosophy—if you know how to connect with the sound. That is the challenge: connecting with the śabda. Because with any kind of relationship there has to be more than transmission; there has to be reception. If the other person isn’t receiving, then the relationship is not working. If the receiver is no good, you don’t get the message. All our modern media communication is based on information coming from one side and being received on the other. If the receiver is faulty, the whole thing fails. When someone sends a kirtana to your computer, the file appears as a bunch of squiggles if you don’t have the right program to receive it. Similarly, the effects of spiritual sound will be impeded if we’re not tuned in. The challenge of Kṛṣṇa consciousness is to be proper recipients of spiritual sound. We have ears, and those are the general instruments, but those are not enough. Because śabda-brahma is not just sound. śabda-brahma works on the level of consciousness. It is not just a sound vibration, though we use that terminology. You have to have the proper consciousness to connect with that sound vibration. Purification of consciousness needs to come about so that there is no obstruction. When we can hear Hare Kṛṣṇa without offense or interference, then, Śrīla Prabhupāda says, we come directly in contact with God. Sometimes people say, “Show me God.” This is how to see God: by hearing Hare Kṛṣṇa. But you have to hear it in a certain way, because your consciousness perceives, not your ear. My tongue is speaking, and the sound is going through the microphone. But the microphone isn’t hearing anything, because it is not conscious. It is transmitting sound, but it is not hearing. Similarly, my ear is an instrument, but I am hearing. The soul is hearing. But if the soul is contaminated, it can- not pick up the message of Hare Kṛṣṇa. It is interfering. Purification of consciousness is necessary. How is it done? By chanting Hare Kṛṣṇa. Chanting and hearing purify the consciousness more and more until it is completely pure. Then one can recognize that there’s no difference between Kṛṣṇa and His name. And then when one says Hare Kṛṣṇa, the whole spiritual world unfolds, because *nija sarva sakti*?—all the potencies of Godhead are present within the sound vibration. Nothing is held back. It is a wonderful experience. We are practicing. We are trying to purify our consciousness to per- fectly hear and chant the holy name of the Lord. Then what happens when we can do that? We continue to chant, because there is nothing more pleasurable. Śrīla Rūpa Gosvami expresses the mentality of the perfect chanter: “I do not know how much nectar the two syllables ‘Kṛṣṇa’ have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.” (*Vidagdha-mṛdhava* 1.15) That is the experience of the transcendentalist. We are getting a taste in our conditioned state, and for transcendentalists the experi- ence is millions of times greater. And the nature of the experience is that it makes you want to have more and more and more. We must keep these points in mind and appreciate the divine nature of the Hare Kṛṣṇa mantra. Despite the fact that we don’t have to pay for it, or that we can take it anywhere, or that it is not secret, none of these things diminish its sanctity. We should see what a wonderful thing Hare Kṛṣṇa actually is. *Śivarama Swami, a disciple of Śrīla Prabhupada, is an ISKCON initiat- ing spiritual master and a governing body commissioner for Hungary, Turkey, and Romania. He is the author of several books.* From the Editor *Dying to Disappear* LIKE MOST organizations, Śrīla Prabhupada’s Hare Kṛṣṇa movement has its share of jargon. If the word jargon brings to mind its negative definition—“unintelligible language”—consider that the first dictionary definition is “specialist language,” which simplif is communication within groups. *Prasada*, *mangala-arati*, *kirtana*, and many other Sanskrit words are part of the jargon of ISKCON, as are many English words with unique ISKCON usages. These thoughts occurred to me when I looked over the Vaisnava Calendar in this issue and noticed that it includes Śrīla Prabhupada’s disappearance day. Now, how did you react to the word disappearance in the last sentence? If you’re a regular reader of this magazine or have been around Prabhupada’s movement for a while, you probably didn’t react to this odd usage. If you’re new to all of this, you might have thought, “Disappearance? Like Amelia Earhart?” Disappearance is one of our jargon words. We “insiders” all know what it means, but others might not, so why use it? Why not just say something like “the anniversary of Śrīla Prabhupada’s death?” First of all, disappearance is traditional. In Sanskrit, a pure devotee’s birth and death are referred to as *avirbhava* (appearance) and *tirobhava* (disappearance). Death doesn’t seem the right word when speaking of a pure devotee of the Lord. Ordinary people die, but a pure devotee leaves the body and this world and enters the eternal spiritual world. We celebrate the pure devotee’s *tirobhava* as a glorious event. Whether pure devotee or ordinary Joe, each of us is an eternal soul temporarily inhabiting a particular body. We’re all just passing through, entering a body at conception and leaving it at death. But Kṛṣṇa tells us in the *Bhagavad-gita* (2.13) that these events don’t bewilder the self- realized soul, who, unlike the ordinary Joe, is free from misidentification with the body. Because of my concern that speaking of a devotee’s disappearance might confuse some readers, I prefer to write that a devotee passed away. Writing guides often include that phrase in their list of euphemisms and suggest sticking with the straight-forward died. But I like passed away because it’s more accurate than died, at least from the spiritual perspective. We practitioners of *bhakti-yoga* are primarily concerned with the soul, and the soul never dies; it simply passes away—either to another material body or to the spiritual world. Some of you reading this might have recalled the following lines by Kṛṣṇa Bhaktivinoda Thakura, written in honor of the great chanter and teacher of the holy name Kṛṣṇa Haridṛsa Thakura: “He reasons ill who says that Vaiṣṇavas die, When thou art living still in sound!” This indicates that pure devotees live on in their teachings. So in that sense, too, they never die. We find this idea applied to anyone who has left behind something “immortal,” such as a literary or an artistic creation. But the sound by which pure devotees live on in this world is not a temporal creation but an eternal sound transmitted through them from the spiritual world. As Śrīla Narottama Dasa writes, “The sound of the glorification of Kṛṣṇa is a gift from Goloka Vṛndāvana, Lord Kṛṣṇa’s eternal abode.” If we immerse ourselves in that liberating sound, we won’t die either. As Prabhupada once said, at the end of our time in this body we’ll close our eyes, and when we open them, we’ll be with Kṛṣṇa. —Nagaraja Dṛsa Vedic Thoughts The body is just like a chariot or car in which one may go anywhere. One may drive well, or else one may drive whimsically, in which case it is quite possible that he may have an accident and fall into a ditch. In other words, if one takes directions from the experienced spiritual master one can go back home, back to Godhead; otherwise, one may return to the cycle of birth and death. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada *Śrīmad-Bhāgavatam* 7.15.41, Purport The holy name of Kṛṣṇa is the highest benediction, above any other benedictions; it is sweeter than the sweetest honey, the eternal fruit of transcendental knowledge of the tree of the entire scriptures. O best of the descendants of Bhrgu, if anyone chants Lord Kṛṣṇa’s name just once without offense, whether he chants with faith or indifferently, the holy name immediately liberates him. *Skanda Purana* Quoted in *Hari-bhakti-vilasa* (11.234) The pure devotees living in Vaikuntha enjoy forever in varied ways the happiness of directly serving Śrī Kṛṣṇa’s lotus feet. In comparison, the nectar of liberation appears condemned. Jaimini Rsi *Bṛhad-bhāgavatāmṛta* 2.1.15 But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe. Lord Śrī Kṛṣṇa *Bhagavad-gita* 10.42 The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord’s lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as *bhāgavata-pradhāna*, the most exalted devotee of the Lord. Havi Rsi *Śrīmad-Bhāgavatam* 11.2.55 When the jiva [soul] strives for insignificant and evanescent material results, he finds himself grappling with the stringent laws of nature and the inexorable influence of time. But for one who chants the holy names, the Supreme Lord removes all insurmountable obstacles by His causeless mercy. *Śrī*la Bhaktivinoda Ṭhākura, *Śrī* *Śikṣāṣṭakam* 2 2013 Academics and Devotion