# Back to Godhead Magazine #49 *2015 (03)* Back to Godhead Magazine #49-03, 2015 PDF-View ## Welcome Shatakshi Goyal, the author of the cover story in this issue, grew up in Boise, Idaho, where she was home-schooled and later earned an engineering degree at age eighteen. She worked in her profession for two years before giving it up to study the classic arts of India, where she now lives. Like her, each of the women who attended the 2014 International Vaisnavi Retreat has a unique story, but they all share a desire to nurture their devotion to Lord Kṛṣṇa. Shatakshi's report provides insight into the spiritual value of gatherings of such likeminded souls. This issue contains articles on various topics, from Sanskrit wordplay and the authority of the ancient Puranas to the charm of Kṛṣṇa’s smile and the universal human quest for specialness. Caitanya Carana Dāsa discusses a metaphor much loved by philosophers of the impersonalist school, looking at it from a fresh, devotion-friendly perspective. Nikunja Vilasini Devī Dāsī explores our search for meaning, and Kṛṣṇa Dhana Dāsa shows how we can learn from the dedication of engineering students facing final exams. May reading this selection of articles help you "Somehow Fix Your Mind on Kṛṣṇa," as Śrīla Prabhupāda encourages us to do in his lecture leading off this issue. 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 *Inspired by Selfless Sacrifice* The Nov/Dec 2014 edition of *Back to Godhead* provided interesting content. If I had to single out any particular one, the "Inspiring Journey" of Bhagavan Malwadkar was my favored read. To embark on the journey that he did was nothing short of selfless sacrifice. His passion for his door-to-door distribution of BTG perhaps epitomized this servant of Kṛṣṇa as a true believer in the glory of the master. May those hardworking hands now rest, and may he be comforted in the knowledge that he ran a good race. Brijlall Ramguthee Durban, South Africa *Happy at the Temple, Challenged at Home* Hare Kṛṣṇa. I am a family woman who has been going to an ISKCON temple with my family for most Janmastami celebrations and on Sundays. I have a feeling of fulfillment and contentment while I am in the temple, but I find that when I come home all the happiness slowly disappears. When I chant, my mind starts to wander all different directions. I would like to ask you: I cook non-veg in the house for the family. What are the results of cooking non-veg while having brass Deities of Gaura-Nitai in a small *mandir*? What are the simple ways I can be a better person and make space in my mind to be a Kṛṣṇa devotee? [Name withheld on request] Via the Internet *Our reply:* That you feel fulfilled and content when coming to the temple shows that when surrounded by the Lord and His devotees you are entering into the spiritual atmosphere with your mind and heart and developing a taste for spiritual life. This naturally brings peace and happiness. Fortunately that spiritual atmosphere can be created everywhere, and to the degree that you can replicate it, you can find the same sense of satisfaction and contentment you enjoy when at the temple. In all facets of life we should re-create that atmosphere, which must permeate deep down into our very consciousness. Every devotee has the responsibility to do whatever is possible to keep the mind and senses focused on Kṛṣṇa and Kṛṣṇa’s service throughout the day and night. Using everything, as much as possible, to serve Him for His satisfaction will allow us to feel His presence and the wonderful relationship with Him that is our natural, constitutional position. Lord Kṛṣṇa told Arjuna, who was on a battlefield, to "fight and think of Me." Even as a warrior Arjuna had to focus his mind on Kṛṣṇa’s order and use his skills as a soldier in the Lord's service. So it must be with us on the battlefield called material life. In this age of Kali, the time of quarrel and hypocrisy, keeping our consciousness focused requires great determination and practice. Especially in the beginning, our mind and senses are easily distracted and drawn toward getting pleasure and avoiding misery from whatever we are interacting with. Our close relationships, the material objects we use for entertainment, the pains and pleasures of our body and mind, the stresses and distractions of our daily material lives—all suck our energy and make us forget the true source of happiness, our relationship with Kṛṣṇa. Considering this, we must work diligently to bring into our lives at every step remembrance of Kṛṣṇa and the real goal of life—developing a loving, service-oriented relationship with Him. We need to do whatever we can to pull our minds back to Kṛṣṇa’s holy name. Daily reading, chanting, and hearing are all part of the process. What we do with our time and what we think of when we do our daily activities can either help keep our minds fixed on Kṛṣṇa or make us forget Him. In the situation you describe, it sounds like you are "charging your batteries" too infrequently to maintain the consciousness you relish and long for. So you need to analyze your way of life and systematically bring more Kṛṣṇa into it. Pictures of the spiritual world, time to read spiritual books, association with devotees (even virtually), worship of your Deities, and spiritual sounds can all be helpful. The other side of the process involves avoiding, as much as practical, things that have sinful reactions or drag your consciousness away from Kṛṣṇa. Whenever possible these things, like cooking meat for your family, should be avoided. If it is impossible to completely avoid such things, then try to minimize and neutralize them by adding large doses of Kṛṣṇa. For example, you can try playing Kṛṣṇa chants in the house or singing songs about Him while you cook. Also, you can prepare as many things as possible that are suitable to offer Kṛṣṇa and are tasty and might be enjoyable for your family. Offer them to the Lord and then to your family. In this way you can gradually change their consciousness and inspire them to enjoy a higher taste. You can also explain the value of vegetarianism to your family. Tell them how it will help their health and offer other good reasons why it is better for them to avoid the bad habit of eating meat. In general, work to minimize your participation in this activity. And surround yourself with spiritual thoughts and opportunities to increase your remembrance of Kṛṣṇa. If you can help raise the consciousness of your family, that will be a great accomplishment. Lord Kṛṣṇa will be very happy. So be gentle and loving and do all your duties well, but at the same time maintain your spiritual strength and focus on Lord Kṛṣṇa. Then your cooking and intermittent offering of tasty *prasada,* your chanting, and your happy and focused countenance will all work together to sustain your own consciousness and draw your family closer to Kṛṣṇa and His service. *The Power of Bhakti* "For one who remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service." What does this verse in the *Bhagavad-gītā* mean? Sumanth Chavasai Via the Internet *Our reply:* Kṛṣṇa is confirming that He is pleased when someone is devoted to Him and serves Him with love. He assures that He will accept such a person back into His kingdom. Kṛṣṇa says elsewhere that He is so pleased with loving service that He finds it impossible to repay the devotee and is purchased by that love. Such is the power of *bhakti,* which is identical to the Lord. Most of us have a long way to go in achieving that level of devotion, but *bhakti* begins by chanting Kṛṣṇa’s holy names. In the *Bhagavad-gītā* Kṛṣṇa is encouraging us conditioned souls with nice verses like this one. We should take up the chanting without deviation and without offense, begging for service, so that we can start to revive that loving spirit. Founder's Lecture: Somehow Fix Your Mind on Kṛṣṇa Vrindavan, India, October 26, 1972 Founder-Ācārya of the International Society for Krishna Consciousness *Any contact with Kṛṣṇa purifies our consciousness and gradually qualifies us for eternal loving exchanges with Him.* *Pradyumna Dāsa, Śrīla Prabhupāda's Sanskrit editor, begins reading* *The Nectar of Devotion,* *Introduction:* "Invoking auspiciousness: Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all *rasas,* or relationships, which are called neutrality, or passive adoration, servitorship, friendship, parenthood, conjugal love, comedy, compassion, fear, chivalry, ghastliness, wonder, and devastation. He is the supreme attractive form, and by His universal and transcendental attractive features, He has captivated all the *gopis,* headed by Taraka, Palika, Syama, Lalita, and ultimately, Śrīmati Rādhārāṇī. Let His Lordship's grace be on us so that there may not be any hindrance in the execution of this duty of writing *The Nectar of Devotion,* impelled by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvati Gosvami Prabhupāda." Śrīla Prabhupāda: Kṛṣṇa is described as *akhila-rasamrta-sindhu,* "the ocean of *rasas.*" There are five primary *rasas.* Rasa means the mellow or the taste we enjoy in every activity. Everything is done with some taste. Whatever you do, you must enjoy some taste out of it. There are twelve *rasas,* out of which five are primary and seven are secondary. They are described in this book. For example, we can consider Bhisma, the grandfather of the Pandavas. During the Battle of Kurukshetra, he fought on the side of Duryodhana, against the Pandavas. Duryodhana criticized Bhisma: "My dear grandfather, you are not fighting with full strength against Arjuna because he and the other Pāṇḍavas are your grandsons and you have natural affection for them. I think you are not fighting according to your strength. Otherwise, they would have been finished by this time." Bhisma could understand his criticism, so he promised immediately, "Tomorrow I shall finish all these five brothers. Will that make you happy? I have kept five arrows to be used tomorrow to kill these five brothers." Duryodhana was doubtful, so he requested, "My dear grandfather, may I keep the five arrows with me? You can take them from me tomorrow and use them." "All right, you keep them." Kṛṣṇa could understand. "Bhisma has promised to kill the Pāṇḍavas tomorrow, and he has selected five arrows for them." Kṛṣṇa has to protect His devotees, so He told Arjuna, "Duryodhana once promised to give you a benediction. Now is the opportunity to accept it. Go to Duryodhana. He has kept five arrows very carefully; take them from him." Arjuna went to Duryodhana because after fighting, in the evening, they were friends. There was no enmity. One man could go to the other's camp as a friend, a brother. When Arjuna arrived, Duryodhana received him well. That is the Vedic etiquette. "Arjuna, why have you come? Ask something from me. I am ready to give you anything. If you want the kingdom without fighting—if you have come for that purpose—I'll give it to you." Arjuna said, "No, my dear brother, I've not come for that purpose. But remember that you wanted to give me a benediction? I have come for that." "Yes, I am prepared to give it." "Give me those five arrows." Duryodhana immediately delivered the arrows to Arjuna. The next morning, Bhismadeva asked Duryodhana, "Where are those five arrows? Give them to me." Duryodhana said, "Sir, this is the story. They have been taken away by Arjuna." Bhisma could understand it was Kṛṣṇa’s trick, and immediately, out of devotion, he became angry. Devotional service can be executed in anger, not simply by offering flowers. A devotee can serve Kṛṣṇa by becoming angry. Bhisma then promised, "Today Kṛṣṇa has to break His promise." Kṛṣṇa had promised Arjuna, "Although I shall be on the battlefield, I shall simply drive your chariot, but I shall not fight." Now Bhisma said, "Kṛṣṇa has broken my promise. So I shall fight in such a way today that either Kṛṣṇa will have to break His own promise or His friend Arjuna will be killed." When Bhisma was fighting very fiercely, severely, Arjuna's chariot broke and he fell down. At that time Kṛṣṇa took one of the wheels of the chariot and approached Bhisma, who was piercing Kṛṣṇa’s body with arrows. Kṛṣṇa accepted the arrows as more lovable than an offering of flowers. This is an example of the dealings between Kṛṣṇa and His devotee Bhisma. It is a ghastly *rasa.* It appears very severe that Kṛṣṇa was being pierced by Bhisma's arrows, but Kṛṣṇa was feeling pleasure. Śrīla Visvanatha Cakravarti Ṭhākura has explained this exchange very nicely. He has given the example of kissing. Sometimes there is hard pressure of the teeth, but still it is pleasurable. Although Kṛṣṇa was being pierced by the arrows of Bhismadeva, still Kṛṣṇa felt very pleased. And when Bhismadeva was on his deathbed, he wanted to see the form Kṛṣṇa displayed when He was very angry and was approaching Bhisma to kill him on the battlefield. We can enjoy Kṛṣṇa’s loving service in many ways. The *gopis* enjoy serving Kṛṣṇa by embracing Him, and Bhisma enjoys serving Him by piercing His body with arrows. Therefore Kṛṣṇa is *akhila-rasamrta-sindhu.* *Kṛṣṇa Responds to His Devotees* There are twelve **rasa*s,* five primary and seven secondary. Kṛṣṇa is ready to respond to any *rasa* you want in dealing with Him. That is Kṛṣṇa’s position. Putana wanted to kill baby Kṛṣṇa by offering Him her breast smeared with poison. That was her purpose. But Kṛṣṇa killed her by sucking out her life along with the breast milk, and she was given the position of Kṛṣṇa’s mother. Kṛṣṇa took the bright side. He thought, "Whatever her intention may be, she came to Me just like a mother, and I sucked her breast. Therefore she is My mother." She came as an enemy, but Kṛṣṇa did not consider the inimical side of her action; He considered only the motherly side. Similarly, the *gopis* came to Kṛṣṇa out of lust, but by that lust they became purified. Kṛṣṇa is like the sun. The sun soaks up water even from a urinal, but the sun is not polluted, and the urinal becomes sterilized. So try to approach Kṛṣṇa some way or other. Then your life is successful. As soon as you divert your attention to Kṛṣṇa, that is love, although it may be perverted. Kamsa was always thinking of Kṛṣṇa. He was Kṛṣṇa conscious, but he was thinking in terms of killing Kṛṣṇa. He was thinking of Kṛṣṇa as an enemy. That is not *bhakti.* This is not *anukula,* or favorable service; it is *pratikula,* unfavorable. But still, Kṛṣṇa is so kind that Kamsa was given liberation. That is the special kindness of Kṛṣṇa. *The Senses Follow the Mind* Śrīla Rupa Gosvami writes, *yena tena prakarena manah krsne nivesayet:* "Some way or other, fix your mind upon Kṛṣṇa." Then your life is successful. Some way or other. *Yena tena.* If your mind is always fixed on Kṛṣṇa, then your senses will also be engaged in Kṛṣṇa’s service, because mind is the center of all activities of the senses. Ambarisa Mahārāja first of all engaged his mind in Kṛṣṇa: *sa vai manah Kṛṣṇa-padaravindayoh* (Ś*rīmad-Bhagavatam* 9.4.18). By first fixing his mind upon Kṛṣṇa, he could then engage all the other senses in Kṛṣṇa, beginning with the tongue. *Bhakti* begins with the tongue. That is the statement in the *sastras,* the Vedic scriptures: > atah sri-krsna-namadi > na bhaved grahyam indriyaih > sevonmukhe hi jihvadau > svayam eva sphuraty adah "Material senses cannot appreciate Kṛṣṇa’s holy name, form, qualities, and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is." (*Bhakti-rasamrta-sindhu* 1.2.234) Our present blunt, materially covered senses cannot taste Kṛṣṇa’s name, Kṛṣṇa’s form, Kṛṣṇa’s qualities, Kṛṣṇa’s pastimes, or Kṛṣṇa’s paraphernalia. A person suffering from liver disease or jaundice cannot taste sugar candy. The sugar candy is sweet, but to a jaundiced patient it will taste bitter. Similarly, our senses being covered with material consciousness, we cannot at the present moment taste Kṛṣṇa’s form, Kṛṣṇa’s name, Kṛṣṇa’s qualities, Kṛṣṇa’s pastimes, Kṛṣṇa’s paraphernalia, and so many things. It is not possible. Our senses are materially contaminated. Therefore we cannot directly perceive Kṛṣṇa by using our present senses. They have to be purified. When your eyes are suffering from cataracts, you cannot see properly. But if the cataracts are removed by a surgical operation, then the eyes become purified and you can see. Similarly, the *Brahma-saṁhitā* (5.38) states: > premanjana-cchurita-bhakti-vilocanena > santah sadaiva hrdayesu vilokayanti > yam syamasundaram acintya-guna-svarupam > govindam adi-purusam tam aham bhajami "I worship Govinda, the primeval Lord, who is Syamasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." *Premanjana-cchurita:* you have to collect the ointment of love for Kṛṣṇa. And if you apply that ointment to your eyes, you'll see Kṛṣṇa. This is the process. You also have to free yourself from *upadhis,* designations. The sum and substance of designations is the material body. "I am this body." "I am Hindu." "I am Muslim." "I am American." "I am Indian." All these are designations of the body. One has to become free from the contamination of the bodily concept of life. That is called *sarvopadhi-vinirmuktam.* When our spiritual body becomes revealed, the material body—that contamination—is washed off, *nirmalam.* At that time the senses remain. Our senses are now covered by the material energies. The living entity is not *nirakara,* formless. The living entity has spiritual hands, legs—everything. For example, my body is covered by this shirt, and because I have arms, the shirt has arms. Unless the spirit soul has hands and legs, how have we got these material hands and legs? The conclusion is that the spirit soul has form. As Kṛṣṇa has a form of *sac-cid-ananda,* or eternity, knowledge, and bliss, so the spirit soul, *jivatma,* being part and parcel of Kṛṣṇa, also has form. That form is also described in the *sastra.* > balagra-sata-bhagasya > satadha kalpitasya ca > bhago jivah sa vijneya > iti caha para srutih "If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity. This is the verdict of the chief Vedic *mantras*." (*Svetasvatara Upanisad* 5.9) A rough idea of the form of the living entity has thus been given. Now, perhaps we have no instrument to measure one ten-thousandth of the tip of the hair. But this information is given in the *sastra*. We get information from the *Bhagavad-gītā* (2.22) that the material body is like a garment: *vasamsi jirnani yatha vihaya.* As we give up an old garment, when this body becomes useless we give up this body and accept a new body. *Navani ghrnati.* This is the transmigration of the soul. The soul is transmigrating from one body to another by means of the subtle body. That is a fact. But the gross materialists cannot see the subtle body. They simply see the gross body. Therefore they say, "When this body is finished, everything is finished." No, that is not the fact. Within the gross body is the subtle body, made of mind, intelligence, and ego. Every day we have experience of this. The gross body is lying on the bed, but the subtle body goes out of the bed, out of the room, and to the top of a hill or somewhere else. That is our practical experience. Similarly, when this gross body is finished, no longer usable, the subtle body carries the soul to the womb of another mother. Through the semen of the father, the living entity is injected within the womb of the mother. The two secretions emulsify and become just like a small pea. Within that pea is the soul, and it develops. That is the process of transmigration of the soul from one body to another. *Nirakara: No Material Form* The soul has form; it is not formless. Similarly, Kṛṣṇa has form, but that form is different from our material form. In the *sastras* it is sometimes said that the soul and the Supersoul are **nir*akara**.* According to the Sanskrit dictionary, *nir*akara** means *nirakrta *akara*:* "This **akara*,* this form, is being nullified." *Nir*akara** does not mean there is no **akara*,* or form. *Nir*akara** means that the Supersoul or the soul has no *akara* as we generally see—material form. We are seeing some dog or some cat or some hog, some tree, some plants—8,400,000 forms. But *nir*akara** means that the soul has a different form. We cannot see the soul at the present moment. I am not seeing you, and you are not seeing me. When a boy's father dies, the boy cries, "Oh, my father is gone, my father is gone." "Where has your father gone? He is lying on the bed. Why do you say your father is gone?" "No, he's gone. He's no more." That means the boy has never seen the thing that has gone. He has simply seen the outward body, the dress. This is called ignorance. I am not seeing you; still, I am saying that I see you. If I cannot see you, the part and parcel of God, how can I see God with these eyes? Therefore *sastra* says, > atah sri-krsna-namadi > na bhaved grahyam indriyaih > sevonmukhe hi jihvadau > svayam eva sphuraty adah You cannot see God, Kṛṣṇa, with your blunt senses. You must purify your senses, and that purification begins with the tongue. With the tongue we can do two things. We can taste foodstuff and we can vibrate sound. If you engage your tongue in vibrating this transcendental sound—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—and do not eat anything except the *prasada* of Kṛṣṇa, then your spiritual life immediately begins. Then gradually, as you advance in spiritual life, Kṛṣṇa reveals Himself to you: "Here I am." You cannot see Kṛṣṇa, but being satisfied with your service, Kṛṣṇa sees you. You cannot see the sun at night, but when the sun sees you, you can see the sun and yourself. Similarly, when Kṛṣṇa sees you, being satisfied with your service, then you can see Kṛṣṇa, you can see yourself, and you can see the whole world. Whatever we are seeing now is all illusion. We are not seeing, because our senses are too blunt to see things as they are. In the *Bhagavad-gītā* (5.18) it is said, > vidya-vinaya-sampanne > brahmane gavi hastini > suni caiva sva-pake ca > panditah sama-darsinah "The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle **brahmana*,* a cow, an elephant, a dog, and a dog-eater [outcaste]." One who has the eyes to see does not think, "Here is a learned **brahmana*,* and here is a dog." He sees the learned *brahmana* and the dog with equal vision. He does not see the dress. He sees the spirit soul within the *brahmana* and within the dog. That is called *brahma-darsana.* When one has that transcendental vision, then devotional service begins. With blunt eyes and senses one cannot serve God in devotional service. *The Need for Purified Senses* When our senses are purified, then they can engage in the service of the Lord. Because Kṛṣṇa is spirit, the Supersoul, He cannot be served by matter. He has to be served with spirit. Kṛṣṇa says in the *Bhagavad-gītā* (9.26), > patram puspam phalam toyam > yo me bhaktya prayacchati > tad aham bhakty-upahrtam > asnami prayatatmanah "If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it." *Bhakti* is spiritual activity. Kṛṣṇa says, *bhaktya prayacchati:* "offers with devotion." If you offer something without devotion—"Kṛṣṇa, I have brought a very palatable dish; take it"—oh, Kṛṣṇa will not take it. *Naham prakasah sarvasya yoga-maya-samavrtah* (*Bhagavad-gītā* 7.25). He's not exposed to everyone. You cannot serve Kṛṣṇa if you are not a devotee. Therefore Kṛṣṇa says, *yo me bhaktya prayacchati.* That is the real thing—*bhaktya,* with devotion. Not that "I have brought a nice plate of food and Kṛṣṇa will accept it." Not like that. But Kṛṣṇa can accept whatever you offer with devotion. It doesn't matter what it is. It may be a simple flower, a fruit, a small piece of leaf, or a little water. For worshiping Kṛṣṇa there is no impediment. If you want to worship demigods, so many things are required. But for worshiping Kṛṣṇa, the poorest man in any part of the world can offer his love. *Bhakti-rasamrta-sindhu,* by Rupa Gosvami, which we have translated under the name *The Nectar of Devotion, the Complete Science of Bhakti-yoga,* is a very important book. Its real purpose is to understand how to become purified in devotional service, how to approach Kṛṣṇa, how to satisfy Kṛṣṇa. These things are described very nicely. Kṛṣṇa, being the Supreme, is the Supersoul. We cannot approach Him with our material consciousness. The consciousness has to be changed. Then we can approach Kṛṣṇa. That is the purpose of the Kṛṣṇa consciousness movement. Without being fire, you cannot enter fire. The *sastra* says that without being Brahman, you cannot approach Brahman. Similarly, without being purified of all material contamination, you cannot approach Kṛṣṇa. The senses are to be purified. If you simply see Kṛṣṇa with your eyes, then your eyes will be purified and spiritualized. If you keep yourself always in touch with fire, you become warmer, warmer, warmer, warmer. If you put an iron rod into the fire, it becomes warmer, warmer, warmer, and at last it becomes red hot. When it is red hot, it is fire. It is not longer an iron rod. Touch that red-hot iron anywhere, and it will burn. Similarly, if you keep always in touch with Kṛṣṇa, you become Kṛṣṇa -ized, and you can appreciate Kṛṣṇa. Thank you very much. Book Excerpt: The Authority of the *Puranas* *by Śrīla Jiva Gosvami* *The preeminent philosopher in Caitanya Mahāprabhu's line explains why, in this age, the* Puranas *are essential for accessing the Absolute Truth.* [*Excerpted from* Śrī Tattva-sandarbha, *by Śrīla Jiva Gosvami, translation and commentary by Gopiparanadhana Dāsa. Published by Giriraja Publishing, a branch of the Bhaktivedanta Book Trust. The book is available from the Kṛṣṇa.com Store.*] Śrī Tattva-sandarbha *is the first of Śrīla Jiva Gosvami's* Bhagavata-sandarbha, *or* Sat-sandarbha, six treatises that firmly establish the philosophy of Gaudiya Vaisnavism. In the texts leading up to this section, the auth*or* has discredited direct perception and inference as valid means to acquiring perfect knowledge. He has concluded that only the eternal Vedas can fill that role. Now he argues f*or* the need to turn to the Puranas f*or* understanding the unified message of the Vedas. Text 17.3 As the *Matsya* *Purana* says, "A historical text is a *Purana* if it has the five defining characteristics; other histories are known as *akhyanas*. *Purana*s that describe days of Brahma in the mode of goodness mostly glorify the Supreme Lord Hari. . . ."1 "*Puranas* describing days in the mode of passion especially glorify Brahma. *Puranas* describing days in the mode of ignorance tell the glories of Agni and Siva. And those describing mixed days discuss the glories of Sarasvati and the Pitas."2 Here glorification "of Agni [the fire god]" means glorification of Vedic sacrifices made with offerings into various sacred fires. In the phrase "and of Siva also" the word "also" implies Siva's wife. "During mixed days" means during the many days of Brahma in which goodness, passion, and ignorance are all prominent. "Of Sarasvati" indirectly refers to various demigods, since Sarasvati is the presiding Deity of various kinds of Vedic language. "Of the Pitas [celestial forefathers]" means of the rituals that lead to attainment of the forefathers, according to the *sruti* statement "By Vedic rituals one achieves the world of the Pitas."3 COMMENTARY: In Kali-yuga one cannot possibly understand the *Vedas* correctly without resort to the authority of the **Puranas*.* Besides the *Puranas* there are other *smrti* scriptures, such as the Manu-*smrti* and other *dharma-*s*astras,* meant mostly for *brahmana* specialists in rituals and *varnasrama* duties. But only the clear presentation of the *Puranas* allows the confused people of the modern age definite access to the eternal Vedic wisdom. Even supposed religious leaders of this age are generally victims of delusion and hypocrisy. We see this tendency throughout the world. Even in India many apparently well educated and strictly religious *brahmanas* are confused about the purpose of life and the means of achieving it, mainly because they have failed to approach the right sources of knowledge. Although these *brahmanas*, through the commentaries of their teachers, presume to have direct access to the *Vedas,* the manifest fruits of their so-called Vedic education seem to be arrogance, atheism, and entanglement in sense gratification. Some of these **brahmanas*,* claiming to be purely Vedic, deny the authority of the *Puranas,* which they say teach sentimental and fanatic idolatry. Among these *brahmanas* are the ritualists of the first millennium AD who followed the Jaimini-mimamsa interpretation of Kumarila and Prabhakara, and the more recent proponents of the Arya Samaj. Thus the **Vedas*,* as the *Skanda Purana* tells us, have just cause to fear abuse at the hands of the *brahmanas* of our age. Hearing the **Vedas*'* call for help, the *Puranas* have come to assist. The instructions of the *Puranas* are as trustworthy as the original words of the **Vedas*.* What need is there for speculative commentaries on the **Vedas*,* then, since the natural commentary on the *Vedas* is already available in the *Puranas*? But we live in corrupt times, when people need more definite guidance to find the correct path of spiritual progress. Even the *Puranas,* easy to understand in earlier ages, often bewilder disoriented modern readers. Because demigod worship gradually purifies those who are too materialistic to have an interest in pure devotional service, the *Puranas,* to appeal to people of many different natures, encourage worship of demigods alongside worship of the Supreme Lord. The universe passes through varying cycles, "days of Brahma," during which the lower material modes, the modes of passion (*rajas*) and ignorance (*tamas*), are at times prominent. During those periods the Supreme Lord gracefully allows such servants of His as Lord Siva to defeat Him in competition and otherwise seem superior. *Puranas* that describe the events of these *rajas*ic and *tamas*ic *kalpas* thus superficially seem to elevate demigods to the position of God. It is no wonder that imperfectly informed students of the *Puranas* cannot discern the unity of the underlying Puranic message: that the powerful controllers and wonderful opulences of this universe are all energies of the supreme energetic, the Personality of Godhead. Such readers are unable to grasp this statement from the *Hari-vamsa Purana:* > vede ramayane caiva > purane bharate tatha > adav ante ca madhye ca > harih sarvatra giyate "Throughout the *Vedas* and everywhere in the *Ramayana, Puranas,* and *Mahābhārata,* from the beginning to the middle to the end, the praises of Lord Hari are sung." (*Hari-vamsa* 3.132.95) As a source of further confusion, portions of the *Puranas* are now missing and in some cases have even been replaced with spurious substitutes. In recent centuries the brahminical community has become less and less familiar with several of the more rarely preserved *Puranas*. Thus unscrupulous scribes are now able to distort the texts without being detected. The commentaries of reliable authorities provide the only sure protection against such adulterated texts. More than six hundred years ago, Śrīla Śrīdhara Svami commented on both *Śrīmad-Bhagavatam* and the *Visnu Purana,* taking special care to certify the wording of almost every verse. For the other *Puranas,* however, there are no such verse-by-verse commentaries by standard *acaryas,* only citations of isolated passages. The *Matsya Purana* verses cited above list the Deities typically promoted by each category of *Purana.* Theoretically, the word *kalpa* could be translated as "written work," were it not for the verse in the very same passage clearly showing "days of Brahma" as the intended meaning: > yasmin kalpe tu yat proktam > puranam brahmana pura > tasya tasya tu mahatmyam > tat-svarupena varnyate "The greatness of each *Purana* is described in terms of the nature of the *kalpa* in which Brahma spoke it long ago." (Matsya *Purana* 290.15) It is illogical to translate *yasmin kalpe* as "the text in which," because the word *puranam* follows, in the subject case, referring to a specific kind of text. This is also confirmed by the use of the word *kalpa* in the next *anuccheda* (text 18.1). Suta Gosvami spoke all eighteen major **Purana*s* at Naimisaranya, and the sages present accepted them as authentic. Nonetheless, three groups of six **Purana*s* each are meant for three different audiences, depending on which of the three modes of nature predominates each audience. But for each individual *Purana* the situation is more complex because most **Purana*s* display some mixture of the modes. For example, the pastimes of Lord Kṛṣṇa and those of Lord Ramacandra, which are in the mode of pure goodness, are described to some extent in most of the **Purana*s*. In the *Padma Purana* (*Uttara* 236.19–21, 18) Lord Siva describes which *Puranas* belong to each mode: > vaisnavam naradiyam ca > tatha bhagavatam subham > garudam ca tatha padmam > varaham subha-darsane > sattvikani puranani > vijneyani subhani vai "O beautiful one, the *Visnu Purana,* the *Narada Purana,* the auspicious *Bhagavata Purana,* and the *Garuda, Padma,* and *Varaha Puranas* all belong to the mode of goodness. They are all considered auspicious. > brahmandam brahma-vaivartam > markandeyam tathaiva ca > bhavisyam vamanam brahmam > rajasani nibodhata "Know that the *Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya, Vamana,* and *Brahma Puranas* belong to the mode of passion. > matsyam kaurmam tatha laingam > saivam skandam tathaiva ca > agneyam ca sad etani > tamasani nibodhata "And know that these six *Puranas* belong to the mode of ignorance: the *Matsya, Kurma, Linga, Siva, Skanda,* and Agni *Puranas*." The five topics that every *Purana* should include will be discussed later in *Śrī Tattva-sandarbha* (61.2). Text 18.1 These being the facts, we can understand that the **Purana*s* mentioned in the *Matsya* *Purana* fall into natural categories according to the nature of the days of Brahma of which each *Purana* tells. But how can we define a hierarchy of these categories to determine which is superior? One suggestion is to rank them by their modes of nature—goodness, passion, and ignorance. We can then conclude that **Purana*s* and other scriptures in the mode of goodness have the most authority to teach us about transcendental reality. This we may conclude by reasoning from such statements as "From the mode of goodness knowledge develops"4 and "In the mode of goodness one can realize the Absolute Truth."5 Text 18.2 Even so, is there a single standard that can reconcile all these *Puranas*, which discredit one another with divergent opinions even when speaking of the same Absolute Truth? Someone might suggest that the powerful saint Śrī Vyasa wrote the *Vedanta-sutras* to do just that: determine the purport of the entire Vedas and *Puranas*. Therefore, that person will say, one should ascertain the meaning of all these scriptures by referring to the *Vedanta-sutras*. But then the followers of sages who wrote other sutras will not respect our conclusions. Furthermore, some sages may interpret the terse, highly esoteric aphorisms of the *Vedanta-sutras* in a way that distorts their meaning. What authority, then, can truly reconcile all this? Text 18.3 We would have the basis of such reconciliation, someone might comment, if there were one scripture that were to fit the definition of a *Purana*, have *apauruseya* authority, contain the essential ideas of all the Vedas, *Itihasas*, and *Purana*s, be faithful to the *Brahmasutras*, and be extant on earth in full. Well said, because you have called to mind the authority we most prefer: the emperor of *pramanas*, *Śrīmad-Bhagavatam*. COMMENTARY: Faced with the bewildering complexity of the *Puranas—*the nonlinear chronology cutting across millennia and universes, the thousands of prehistoric personalities, and the pantheon of Deities—many dismiss the whole body of literature as an incoherent collection of competing sectarian myths. Persons who choose to think in such a way might consider the extent to which material nature controls their supposed freedom of judgment. The way such speculators filter what they see, the way they form opinions, and the influence they have on the public are all in fact part of nature's arrangement for keeping the secrets of transcendence concealed from the intrusions of mundane intelligence. Only by accepting the means of *sabda-pramana* on its own terms can anyone begin to penetrate these secrets. > yasya deve para bhaktir > yatha deve tatha gurau > tasyaite kathita hy arthah > prakasante mahatmanah "If one has unalloyed devotion for the Supreme Lord and equal devotion for his own spiritual master, his intelligence becomes broad, and to him everything described in these texts reveals itself clearly." (*Svetasvatara Upanisad* 6.23) As already discussed, Śrīla Jiva Gosvami, in his *Sandarbhas,* is not interested in answering the skepticism of critical scholars. He assumes that his readers accept the authority and consistency of the Vedic literature, an attitude more likely to develop from honesty and humility than from scrutinizing analysis of masses of information. Now, once we assume that the *Puranas* have a coherent purpose, the practical problem at hand is how to discover that purpose. We need to identify a prime authority that can reconcile all other texts. In the *anuccheda* under discussion, Śrīla Jiva Gosvami first limits the candidates for primacy to the sattvic *Puranas*, which address persons in the mode of goodness. These *Puranas* glorify the Supreme Lord Visnu and His incarnations. But in the material world it is rare to find the mode of goodness unmixed with the lower modes, and this state of affairs is reflected in the **Puranas*.* Several of the sattvic *Puranas* describe the worship of God in mixed modes, rather than in pure devotional service. After reading all the sattvic *Puranas*, therefore, one may still be uncertain whether Lord Visnu is ultimately a person with tangible qualities, an entity impersonal and formless, or a manifestation of the universal mind, or even a product of matter. Readers who don't look deeply enough see the *Samhitas* of the four *Vedas* as an unorganized assortment of praise and appeals offered to a large number of demigods. Many of these Deities seem nothing more than convenient personifications of the forces of nature, with personalities often overlapping to the extent that their separate identities are difficult to distinguish. Each *Veda,* however, has *Upanisads* that correct this misunderstanding. In the *Upanisads* the various Deities and the energies of nature honored in the *Vedas* are shown to be all integrally related to the one Absolute Truth, Brahman, as expansions that simply borrow Brahman's own names, forms, and functions: > seyam devataiksata hantaham imas tisro devata anena jivenatmananupravisya nama-rupe vyakaravani. tasam tri-vrtam tri vrtam ekaikam karavaniti. "That Lord looked and said, 'Indeed, along with the *jiva* soul let Me enter these three elements of creation and expand names and forms. I shall bring forth each element's threefold nature.'" (*Chandogya* *Upanisad* 6.3.2–3) The three elements (*devatas*) indicated here are the basic elements of creation—earth, water, and fire. Entering into the primordial substance of these elements of creation, the Supreme distributed His own names and forms. *Śrī-narayanadini namani* *vinanyani rudradibhyo harir dattavan:* "Lord Hari gave away His own names to Rudra and others, with the exception of certain names like Śrī Narayana." (Madhvacarya, *Brahma-sutra-bhasya* 1.3.3) In a later phase of creation, the demigod Brahma periodically uses the eternal *Vedas* as a blueprint to complete this work on behalf of his creator: > nama-rupam ca bhutanam > krtyanam ca prapancanam > veda-sabdebhya evadau > devadinam cakara sah "In the beginning, from the words of the *Vedas* Brahma expanded the names, forms, and activities of all creatures." (*Visnu Purana* 1.5.63) Because the *Upanisads* provide such insight into the essential meaning of the *Vedas,* they are called **Vedanta*,* the culmination of the *Vedas.* Kṛṣṇa Dvaipayana Vyasa commented on the major *Upanisads*, reconciling their apparent contradictions, in his **Vedanta*-**sutras*,** which establish the *Vedanta* school of Vedic theology for our age. The founders of orthodox brahminical philosophies wrote in concise **sutras*,* intending that their disciples would explain the *sutras* for future generations. Still, compared to the relatively mundane level of discourse found in other **sutras*,* like Gautama Rsi's Nyaya-*sutras* on epistemology and logic, the contents of Vyasadeva's *Vedanta*-*sutras* are particularly difficult to explain. His aphorisms are virtually impossible to decipher without a commentary and therefore also easy to misinterpret. Earlier in Kali-yuga there was a strong tradition of Vaisnava theistic interpretation of the **Vedanta*-**sutras*,** led by several prominent teachers like Bodhayana, who are now known only from fragments quoted by Ramanuja Acarya and others in their *Vedanta* commentaries. The prime reason why the earlier commentaries were forgotten is that they were completely eclipsed by the popularity of Sankaracarya's *Sariraka-bhasya.* Written around AD 700, Sankara's *Sariraka-bhasya,* his commentary on the **Vedanta*-sutras,* speaks from the monistic Advaita point of view, which relativizes the personal concept of Godhead, regarding it as an inferior aspect of an ultimate Supreme beyond name and form. Sankara's commentary monopolized the school of *Vedanta* for some centuries, until the great Vaisnava *acaryas* Ramanuja and Madhva responded with their own commentaries in the eleventh and twelfth centuries. They and other Vaisnavas like Nimbarka vigorously criticized Sankara's interpretation as being unfaithful to the intention of the *Upanisads.* Among the followers of Sankara and all four Vaisnava *sampradayas,* even up to modern times, the main philosophic activity of both explanatory and polemic authors has been to present updated sub-commentaries on the *Vedanta*-sutras. In this way the debate between the Advaita and Vaisnava camps has been going on for over a thousand years. When Lord Caitanya Mahāprabhu established the Gaudiya branch of the Madhva *sampradaya,* however, He chose to forgo having a *Vedanta* commentary written as the keystone of His new theistic school. He preferred to concentrate on *Śrīmad-Bhagavatam,* which He considered the natural commentary by the author of the *Vedanta*-sutras. Not until the early eighteenth century was Baladeva Vidyabhusana commissioned by Śrīla Visvanatha Cakravarti to compose a *Vedanta* commentary to answer the complaints of critics who demanded that the Gaudiya Vaisnavas defend themselves on the evidence of the *Vedanta*-sutras. Śrīla Jiva Gosvami proposes that *Sramad-*Bhagavatam** is the one *Purana* that reconciles all scriptures and perfectly represents the philosophy of Vedanta. He will now proceed to reveal the glories of the *Bhagavatam* in the rest of this *Sandarbha* and the others. Endnotes 1. *Matsya Purana* 53.65 2. *Matsya Purana* 53.68–69 3. *Brhad-aranyaka Upanisad* 1.5.16 4. *Bhagavad-gītā* 14.17 5. *Bhagavatam* 1.2.24 ## A Spiritually Deepening Experience: The International Vaisnavi Retreat *by Shatakshi Goyal* *"I felt grateful, and enriched with wisdom, realizations, service, association, and inspiration."* I rushed home from my dance practice, grabbed my suitcases, and ran with my mother to catch the bus. Just on time! We sat in the very last seats, sweating from all the rushing. Summer had arrived in Vrindavan, where we live. We were headed to ISKCON's fourth annual Vaisnavi Retreat,* as I was scheduled for a dance performance. The retreat was being held in the village Jatipur, near Govardhan. As we got off the bus and picked up our luggage, my mother excitedly burst out, “Oh, we've been here before, Shatakshi!” I looked through the gate. We were at the Bala-Kṛṣṇa Bhawan Ashram, where we had come for another retreat last November. Sweet memories invaded my consciousness. A smiling Vaisnavi (female devotee of Kṛṣṇa) greeted us by putting paste of sandalwood and musk on our foreheads. In seconds all my fatigue vanished. The wet sandalwood paste cooled my forehead, and its scent refreshed me. My mother and I shared a glance in appreciation of the excellent arrangements made to host invitees at the retreat. We truly felt welcomed. As we reached the reception area, the heat reminded us that we had forgotten to bring our water bottles, but there at the first table two Vaisnavis were serving fresh lemonade. We quenched our thirst with several glassfuls and shared a second appreciative glance. *Prasada* was delivered to my room as I started dressing in my Odissi dance attire. Ready to perform, I proceeded to the rooftop. It was lit up perfectly by the sun, which had gone down just enough for the temperature to cool down a bit. Sacred Govardhan Hill stood before me in all His majesty. Awestruck and filled with gratitude on being bestowed this beautiful opportunity for service, I offered Govardhan the first performance of my favorite dance item. *Spontaneous Unity* After a good night’s rest, I headed toward the temple hall. Glancing at the schedule of seminars, I was impressed by the many attractive titles and speakers that filled the page. One in particular caught my attention: “Our Longing for Reciprocation,” by Urmila Devi. Reciprocation, I thought. Yes, I long for reciprocation. “Shatakshi, come!" my mother called. "It’s time for the morning prayers.” As we entered the temple hall, I felt I had stepped into the spiritual world. Beautiful goddesses dressed in saris, foreheads marked with fresh, cooling sandalwood paste, moved about the hall, humbly working together to prepare for the early-morning worship of the gorgeously dressed Rādhā-Kṛṣṇa Deities. Every Vaisnavi was wonderfully engaged, using her particular talent to serve Their Lordships. I had never before been among a group of devotees working together so humbly and cooperatively. I thought back to my own hesitation upon hearing the words *Vaisnavi Retreat.* I wondered about the purpose of a program just for female devotees. But here I saw how freely and lovingly all the Vaisnavis were able to serve the Deities together and mingle without holding back. I realized that such spontaneity in association, where every Vaisnavi was given a special, beautiful environment and opportunity to grow, was indeed spiritually healing. This, in action, was the best example I had ever seen of the purpose of Vaisnavi association. *The Alluring Ambiance* At the end of the ceremony, we all proceeded to the roof for the first seminar. The beautiful morning sun greeted us warmly as we sat on the clean rectangular mats covered in white cotton cloth. Red chairs for older devotees surrounded the mats. About a hundred Vaisnavis had gathered. Prasanta Devi, the director of the Vrindavan Institute for Higher Education and the organizer of the Vaisnavi Retreats, sat in front singing on her tamboura. As I absorbed the ambiance, I felt my consciousness float higher. I took a moment to reflect on my surroundings, turning to look at Śrī Govardhan and feel His close presence. I had never seen Govardhan so closely for so long. Chirping parrots flew from one tree to another, and monkeys frolicked all about. Every now and then a peacock cried out. *This is the real Vrindavan,* I thought, *so peaceful and so beautiful, filled with reservoirs and trees and the river Yamuna offering lotuses to Her beloved Kṛṣṇa. How enchanting must this place have looked when Kṛṣṇa and Balarāma herded Their calves here!* I gazed at the pasture visible from the roof of the ashram and saw two men in the distance herding their cows into the forest. Prasanta Devi began a dramatic narration of Kṛṣṇa and Balarāma performing Their pastime of killing the ass demon Dhenukasura. She told how the cowherd boys were once playing when the sweet aroma of *tala* fruit attracted them. The boys expressed their desire to enjoy the fruit. Inside their hearts they actually wanted to offer the fruit to Kṛṣṇa and Balarāma, whom they convinced to take them into the forest of Talavana. Prasanta Devi was so absorbed in narrating the story that her whole body seemed to emote the mood of the cowherd boys. Knowing that the pastime happened not far from where we sat, I felt a special attraction. Chirping birds, the enchanting vistas, fragrant breezes, and the mild sunshine added special effects to the divine narration and helped us experience the beautiful pastime through all our senses. After the seminar, it was time for breakfast in the dining hall. The timing was perfect. With a large smile I hurried downstairs, eager to see what there was for breakfast. I was delighted to find all the mats and plates in place and the servers ready, holding their respective buckets. Their service was flawless. Once again I found myself admiring how adept the Vaisnavis were at serving one another. My consciousness surged with inspiration. The aroma of the rice-and-curry preparation stirred my appetite, and I ate three times my normal amount. *A Discourse on Faith* Narayani Devi, a senior ISKCON member, gave the next seminar. She spoke on the progression of our devotion from *sraddha* (initial faith) to *nistha* (firm faith) and beyond. She began her three-day seminar with a glimpse into six topics: (1) What is faith? (2) Do I have faith? (3) How to get faith, (4) How to strengthen faith, (5) How to pass the test of faith, and finally, (6) The benefits of faith. Having never before heard such a detailed study on the nature of faith, I was absorbed. Within one and a half hours, she expertly covered all six topics, supporting her points with convincing statements from the Vedic scriptures. “To have faith, or 'unflinching trust in something sublime,'" she said, "one must feel grateful.” I thought of all the times I had questioned Kṛṣṇa: “Do You really exist?" "Why do You sometimes seem so heartless?” . . . I realized how my ungratefulness had the power to diminish my faith. *The Example of the Gopis* The principle of gratefulness grew clearer in my heart during the seminar given by Urmila Devi, another ISKCON veteran. She gave the example of the *gopis,* who didn't give up on Kṛṣṇa. With His flute He invited them to the *rasa* dance. But when they arrived, He told them to return home—even though they had performed severe austerities for millions and millions of years, intensely longing for Kṛṣṇa to reciprocate with their desire for intimate loving exchanges. When the time finally arrived to meet their dear beloved who had invited them to the *rasa* dance with His flute song, Kṛṣṇa told them to return home. I looked disapprovingly at my own faith. I wake up for one early-morning service and chant some rounds, and I wonder, “Why hasn’t Kṛṣṇa reciprocated yet?” “Kṛṣṇa is not a machine with buttons," Urmila Devi said with emphasis. "He is a person.” The "sincerity" of someone offering a few sticks of incense to Kṛṣṇa and demanding His full reciprocation is like the sincerity of a man offering roses to his wife while maintaining a hundred girlfriends. Should the man be surprised and angry when his wife doesn't reciprocate? “But it says here in this book that if you bring roses to your wife it will make her happy!” Urmila Devi continued. We left Kṛṣṇa to flirt with *maya,* she explained. We broke our relationship with Him. We broke the trust, and instead of waiting patiently while working to regain Kṛṣṇa’s trust, we demand that He forgive us. Such an attitude prolongs the process of rebuilding any relationship. However, if we pray to Kṛṣṇa for His help to become the kind of person He would want to reciprocate with, we may be able to gain our lost relationship with Him. As a soft, sad flute-tune played in the background and a beautiful painting of the forlorn *gopis* was projected on a screen, Urmila Devi described how the *gopis* asked Kṛṣṇa to explain the nature of His love and reciprocation. “We will hear Kṛṣṇa’s answers tomorrow.” With those words, she concluded the first session of her three-day seminar. *Prabhupāda's Daughters* By this time, my mother and I were feeling so much bliss that although we had planned to return right after my dance performance the previous day, we decided to stay for just one more seminar: “Learning from Śrīla Prabhupāda’s Daughters.” The title confused me, and I wondered for a moment if Śrīla Prabhupāda’s biological family had been invited. *After all, we are in India.* I chuckled at my random thought. Kṛṣṇa Nandini Devi was the first to speak. By the end of her story I realized, *These ladies are truly Śrīla Prabhupāda’s daughters, and from them we can learn how to love Prabhupāda.* She told how she was bestowed initiation by Śrīla Prabhupāda at an early age, along with her mother and several brothers, despite many obstacles. Seeing her gratitude and love for Prabhupāda drip from her eyes in the form of tears, I was so moved that tears helplessly dripped from my own eyes. *Devotional Poetry* We decided to stay for the whole retreat. After spending the night in Vrindavan, we returned to Govardhan just in time for the poetry session of the day: “*Uttama Sloka*—Poetical Expressions of Devotion.” The facilitator, Vrajalīlā Devi, gave a brief introduction to the history of Vaisnava poetry and read the English translation of a Bengali poem written by Śrīla Prabhupāda in which he describes the glorious compassion of a true Vaisnava. Several Vaisnavis then shared their own poetry written in deep meditation. The session ended with my presentation on the beautiful poetry of Jayadeva Gosvami, who is known as *adi pada karta*, or the original Vaisnava poet, because his style of poetry became the standard for many Vaisnava poets for centuries after his departure from the world. *A Childhood Dream Realized* After the scheduled seminars the next day, a special half-day *kirtana* program was held at Ter Kadamba, where the sixteenth-century devotional poet and scholar Śrīla Rupa Gosvami lived and wrote many divine books, including *Bhakti-rasamrta-sindhu.* The *kirtana* started with the **Śikṣāṣṭakam*,* the eight instructional verses composed by Śrī Caitanya Mahāprabhu. I was given the blessed opportunity to choreograph a dance to it. As I read the verses, I could feel my body freeze in disbelief. From my childhood, Hanumatpreseka Swami and Rādhānath Swami encouraged me to dance to Vaisnava songs for the pleasure of the Lord, and here I was, just about to use my training as an Odissi dancer to choreograph and dance to the *Śikṣāṣṭakam*. With as much sincerity as I could muster, I stood there at Ter Kadamba, dressed in my Odissi attire, with folded hands, ready to start performing. Feeling bereft of spiritual intelligence, I cried out, “O Rupa Gosvami, you are described by Śrīla Kṛṣṇadasa Kaviraja Gosvami as *sri-caitanya-mano-’bhistam*, one who understands the innermost feelings of Śrī Caitanya Mahāprabhu. Please give me your blessings today and bestow upon me just a small glimpse into the mood of the **Śikṣāṣṭakam*,* so that I can perform my service to the best of my ability and reach the hearts of the Vaisnavis.” As Prasanta Devi sang in deep devotion, I slowly gestured along with each phrase of the *Śikṣāṣṭakam*. I thought, *Such profound meanings are locked in each verse that even after a lifetime of meditative practice of these transcendental instructions, I may taste only one drop of this ever-deepening ocean of poetic nectar. Only by the mercy of Śrīla Rupa Gosvami, Śrīla Prabhupāda, and his dear disciples can I get any realizations or understanding of these transcendental prayers.* My dance was followed by many wonderful **kirtana*s* that led into the night. The late evening began with an energetic *kirtana* led by Urmila Devi, who danced with the enthusiastic gathering of Vaisnavis. The session ended with the ecstatic singing of a song glorifying Śrīla Rupa Gosvami: "Śrī Rupa Manjari Pada." The Vaisnavis shouted in bliss and danced relentlessly. Finally, the bus took us back to Govardhan. *Praying for Others* On the last day of the retreat, we headed out by foot for Surabhi Kund, a sacred reservoir on the *parikrama* (circumambulation) path, walking so close to Govardhan Hill that we could touch His stony body. The uniqueness of the soft sand that surrounds Govardhan reminded me of how the loving cows, on hearing that little Kṛṣṇa was going to take them to pasture the next morning, set out to grind the pathway with their hooves until the sand became as soft as a bed of flower petals. When we arrived, Vrajalīlā Devi explained that Surabhi Kund overflows with mercy because at this spot, at the request of the Surabhi cow, Kṛṣṇa delivered Indra from his great offense of trying to drown the residents of Vrindavan. To help us imbibe the mood of praying for others, Vrajalīlā Devi divided us into pairs and distributed small chits, each labeled with a burdensome emotion that hinders progress in recovering one's loving relationship with the Lord. We each prayed for our partner to shed this negative emotion before leaving Surabhi Kund. Upon returning from Surabhi Kund, we shared the jewels we had collected during the retreat. I reflected on each opportunity bestowed on me to help me grow spiritually. I felt grateful, and enriched with wisdom, realizations, service, association, and inspiration. I realized how the retreat was carefully conceived to provide the most conducive environment for the spiritual growth for every Vaisnavi. *This article is about the retreat held in 2014. By the time this article appears, the 2015 retreat will also have taken place (March 11–16). *Shatakshi Goyal was born near Haridwar, India, and raised in the ISKCON community of Boise, Idaho, where her parents home-schooled her. She completed her education in electrical and computer engineering from Boise State University at age eighteen. After working for two years as an engineer, she decided to pursue a cherished childhood dream to study the Indian classical arts. She moved to Vrindavan, where she lives with her parents. She often travels around India, organizing dances based on Sanskrit dramas written by the Gaudiya Gosvamis and* acaryas. ## An Initiative for Spiritual Care The International Vaisnavi Retreat is a fruit of the work of the GBC Devotee Care Committee. The first retreat was organized in 2011 in Govardhan by the Vrindavan Institute for Higher Education (VIHE) to offer spiritual care to the women of ISKCON. It has become a yearly event ever since. Every devotee needs peer association and intimate relationships on the spiritual platform. Female devotees in ISKCON may find it difficult to have such association in their daily lives. Many live far from a temple, or even if close by, family obligations or other engagements may prevent them from attending the regular programs. Vaisnavi retreats provide inspiration, peer support, and role models to help women sustain their Kṛṣṇa conscious lives in this age of materialism. The retreats celebrate Śrīla Prabhupāda’s mercy on female devotees and serve as a forum for women to develop a taste for active spiritual association. ## Bad Government *The following conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and members of the United Nations World Health Organization took place in Geneva on June 6, 1974.* Śrīla Prabhupāda: All over the world, or anywhere in the world, you can make this experiment, just as we are doing. Live very simply. Be self-sufficient; get your necessities not from factories but from the farmland. And glorify God's holy names. In this industrial set-up, capitalist or communist, only a few big men can be happy—so-called happy—at the expense of the other people. And because the others are being exploited or simply left unemployed by this corrupt few, the others also become corrupt. They try to avoid all work and sit idly. Or else they do not work honestly. And so many other things. So the only remedy is that everyone should live naturally and chant God's holy names. Become God conscious. This remedy is simple, and here you can see some of the results. My young European and American students had been addicted to drugs and drinking and smoking and so many other modern bad habits. But now, just see how sober they are and how they are glorifying the Lord's holy names. You can change the world and make everything all right, provided you take this instruction. There is no other remedy. If you choose not to listen, what can be done? The remedy—the right medicine—is there. But if you don't take the medicine, how will the disease be cured? WHO member: You referred earlier to the unfortunate departure of villagers to the city. You pointed out that in city life the villagers become factory workers and then so many evils follow. And you suggested as a solution that if we live in the villages and work the land for a mere three months we'll have food to eat for the whole year. But I'd like to point out that there is such a vast amount of unemployment in our towns and villages. Many people there are feeling doomed. They cannot produce enough food for themselves, because they do not have access to the land. The mercantile people use it for their own purposes. And this is why so many of the ordinary people are unemployed. This is why they go into the cities. It is not necessarily that "the good life" in the city attracts them, but that they don't have access to the land. The land is not used by the mercantile group, and the ordinary people are not able to live in the villages as free men and grow enough food for themselves. Now, the mercantile group are exploiting. They are exploiting. So unless there is some kind of revolution by which you can curb the power of this mercantile group, how can you hope that someday people will be able to live in their villages and grow their own food on the land? Śrīla Prabhupāda: The thing is, the government has the duty to see that nobody is unemployed. That is good government. In the Vedic system, society has four natural groupings. The *brahmanas,* or thoughtful group, instruct and advise. The *ksatriyas,* or dynamic group, protect and organize. Then the *vaisyas,* or mercantile group, look after the land and cows and see to food production. And the *sudras,* or laboring group, assist the other groups. Now, this means that the government should be composed of dynamic *ksatriyas,* who will protect everyone else and make sure the various groupings are doing their duties. The government has to see that everyone is properly employed. Then the whole problem of unemployment will be solved. WHO member: But at present the mercantile group are also in the government. In fact, they are entrenched. They have a very strong voice in the government, and in many instances they are outright officials in the government. Śrīla Prabhupāda: No—that means bad government. WHO member: Yes, that is . . . that is true. Śrīla Prabhupāda: That is bad government. The mercantile group should have nothing to do with the government. Otherwise, how can the government see—with no ulterior motives—about everyone's employment? The government should encourage the mercantile group to use their ingenuity freely, but not to devise unnatural industries that come and go and leave people unemployed. The government has to see that everyone is properly employed. WHO member: That's what I am looking forward to—the day when the Kṛṣṇa consciousness movement can become a real revolutionary movement that will change the face of society. Śrīla Prabhupāda: Yes. I think it will bring revolution, because the American and European people are taking it to heart. I have introduced it to them, and they're very intelligent—they take everything very seriously. We have been working only a few years, and yet we have spread this movement all over the world. If people take it seriously, it will go on, and there will be revolution. Because we are not working whimsically, capriciously. We are taking authoritative direction from the *sastra,* the scripture. There is so much information here. People can read all these books and get information. If they take it seriously, it will bring revolution. ## Are You Having PL? *by Kṛṣṇa Dhana Dāsa* *What some call fanaticism might more fittingly be called single-pointed focus.* Before I began serving as the temple president of ISKCON Nasik (Maharashtra, India), I was an engineer by profession, and therefore I know the value of PL, or Preparation Leave, for engineering and polytechnic students. So I wasn't surprised when an engineering student used PL as his reason for politely turning down my invitation to come to the temple one weekend. He had been coming on and off for about six months, but now PL was going on and he couldn’t spare the time. Each semester, Preparation Leave before final exams—on at least five subjects for most students—varies from ten to thirty days. Students study hard during this period, so it’s an important part of the preparation for their upcoming career. Though we're not all engineering students, each of us is a student in life, and each of us has to face the final examination known as death. As the saying goes, “Death is the examination, and life is the preparation.” As an exam tests our qualification for further progress, so death determines how well we have used our human life. Our last thoughts (as well as our *karma)* will determine our destination after death. Lord Kṛṣṇa says in the *Bhagavad-gītā* (8.5), > anta-kale ca mam eva > smaran muktva kalevaram > yah prayati sa mad-bhavam > yati nasty atra samsayah “And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.” One should not naively say, "I will enjoy my whole life and think of Kṛṣṇa at the time of death." That it is as good as saying, "I will not practice, but I'll get a gold medal in the Olympics." If even to get a gold medal in the Olympics takes rigorous practice and hard work, then just think how much practice and preparation are required to be transported to the spiritual world for eternity. Hence life is called a preparation. The amount of hard work the student does during PL will decide how well he does on his exams. If he has studied hard he will be confident, and his confidence will fetch him good marks. Similarly, the surrendered devotee who prepares for death throughout life will be confident that Kṛṣṇa will save him, and so he can face the final exam confidently. Confidence is one of the symptoms of surrender to the Lord, as mentioned in Śrīla Sanatana Gosvami's *Hari-bhakti-vilasa* (11.676): > anukulyasya sankalpah > pratikulyasya varjanam > raksisyatiti visvaso > goptrtve varana tatha > atma-niksepa-karpanye > sad-vidha saranagatih "The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction [confidence] that Kṛṣṇa will give protection, the acceptance of the Lord as one’s guardian or master, full self-surrender, and humility." I have observed that when student friends meet in PL, they discuss only their studies, subjects, preparations, exam fears, reference books, and so on. Similarly devotees leading their lives keeping Kṛṣṇa in the center and preparing for the final exam discuss only spiritual topics when they meet. In the *Bhagavad-gītā* (10.9) Lord Kṛṣṇa describes this kind of focus: > mac-citta mad-gata-prana > bodhayantah parasparam > kathayantas ca mam nityam > tusyanti ca ramanti ca “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” Because students during PL are concerned with using their valuable time to prepare for their exams, they refrain from idle talk and watching movies and sports. Similarly, devotees determined to pass the final exam stay away from mundane talks and mundane activities. Lord Kṛṣṇa says, > vyavasayatmika buddhir > ekeha kuru-nandana > bahu-sakha hy anantas ca > buddhayo ’vyavasayinam “Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.” (*Gita* 2.41) In *Bhakti-rasamrta-sindhu* Śrīla Rupa Gosvami lists "not wasting time" (*avyartha-kalatvam*) as a symptom of one who has attained the stage of *bhava—*devotional ecstasy. A student determined to score good marks is regulated in his habits and eats less and sleeps only as much as necessary. Similarly, a devotee who aims to please Kṛṣṇa and reach Him is regulated in his all activities: > yuktahara-viharasya > yukta-cestasya karmasu > yukta-svapnavabodhasya > yogo bhavati duhkha-ha “He who is regulated in his habits of eating, sleeping, recreation, and work can mitigate all material pains by practicing the *yoga* system.” (*Gita* 6.17) A student while studying in PL has a higher objective than sense gratification, and hence he will lose his taste, at least temporarily, for such things as movies and film songs. No doubt a devotee gets a higher taste by performing devotional service and can surpass the lower tastes: > visaya vinivartante > niraharasya dehinah > rasa-varjam raso ’py asya > param drstva nivartate “The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.” (*Gita* 2.59) So just as no one would call a student a fanatic because of his single-pointed focus on study during PL, no one should call devotees fanatics in their spiritual practices, because they are having PL—with a single-pointed focus to please the Lord and pass the final exam. *Kṛṣṇa Dhana Dāsa (BE Mech.) is the author of* Student's Success Handbook. *He serves as a fulltime* brahmacari *at ISKCON Nasik.* ## Pavarga: A Lesson in Sanskrit and the Miseries of Material Existence *By Satyaraja Dāsa* *Vaisnava acaryas have given us a key to remember our plight in the material world and inspire us to move beyond it.* The world is a mixed bag; we know that. Good and bad permeate our lives. Sometimes we are happy, and other times we are sad. Even though our hardships begin with birth itself and then progress to various forms of disease, leading to old age and inevitable death, we manage to find moments of respite, even relish, as we make our way through life. If we are fortunate enough to find spiritual awakening, we can even move beyond the dualities of material existence and taste the sweet nectar of the Absolute, eternally. The Sanskrit texts of India inform us that the general goals of life—religiosity (*dharma*), economic development (*artha*), and sense gratification (*kama*)—known as *trivarga,* or the "three categories" of human endeavor, are fraught with problems from birth to death. Beyond these three is the pursuit of liberation (*moksa*), which is rarely achieved. *Tri*varga** is meant to lead to *moksa,* also known as *apa*varga*,* a word formed by combining the prefix *apa,* "away, off, back," and *varga* (from the root *vrj*), meaning “completion or end.” *Varga* can also mean “group, class, or set.” So apa*varga* refers to “going out or away from an established class or group.” Thus, when souls move beyond the common goals of material existence, they embrace apa*varga*. As Śrīla Śrīdhara Svami, the original commentator on the *Śrīmad-Bhagavatam,* writes, *harim vina naiva mrtim taranti:* "Without Hari [Kṛṣṇa], no one will ever cross beyond death." Therefore, to bid adieu to the path of material tribulation, everyone must surrender unto Kṛṣṇa, develop love for Him, and thus find eternal happiness. Gre*a*t V*a*isn*a*v*a* **a*c*a*ry*a*s* in the p*a*st h*a*ve expl*a*ined these philosophic*a*l truths by employing *a* S*a*nskrit pun b*a*sed on bre*a*king the word **a*p*a*v*a*rg*a** into the prefix *a*, or "not," *a*nd p*a*-v*a*rg*a*, the n*a*me of one of the five conson*a*nt groups (v*a*rg*a*s) in S*a*nskrit: k*a*-v*a*rg*a* (guttur*a*l, *a*rticul*a*ted in the thro*a*t), c*a*-v*a*rg*a* (p*a*l*a*t*a*l, *a*rticul*a*ted with the body of the tongue on the h*a*rd p*a*l*a*te), t*a*-v*a*rg*a* (cerebr*a*l, tongue between the gum ridge *a*nd the h*a*rd p*a*l*a*te), t*a*-v*a*rg*a* (dent*a*l, tongue *a*g*a*inst the upper teeth), *a*nd p*a*-v*a*rg*a* (l*a*bi*a*l, with the lips). The names refer to the first member of each group. In this case we are interested in the *pa* group, the consonants *pa*, pha, ba, bha, and *ma.* When a*pa*varga is divided as a-*pa*-varga (or a-*pa*varga), it can be taken to mean "not the *pa*-varga consonants." The word play comes about when Vaisnava *acaryas* interpret each *pa*-varga consonant as a word that represents one of five misery-laden characteristics of worldly existence. For example, the prolific sixteenth-century spiritual master Śrīla Rupa Gosvami highlights this play on words in his *Bhakti-rasamrta-sindhu* (2.1.205): > parabhavam phenila-vaktratam ca > bandham ca bhitim ca mrtim ca krtva > pavarga-datapi sikhanda-maule > tvam satravanam apavarga do ’si “O Kṛṣṇa, whose head is decorated with a peacock feather, although You impose *pavarga* on Your enemies—i.e., defeat, foaming mouth, bondage, fear, and death—You give them a*pavarga* (liberation) as well.” Here Ru*pa* Gosvami uses the **pa*-varga* consonants poetically to list miseries of *ma*terial existence: *pa* (*pa*ra*bha*vam: defeat), *pha* (*phenila-vaktratam:* foaming mouth), *ba* (*ba*ndham: bondage), *bha* (*bhitim:* fear), and *ma* (*mrtim:* death). So Ru*pa* Gosvami is saying that a*pa*varga, or liberation, is the absence of these five miseries. Śrīla Prabhupāda gives the essential meaning of the pun in *The Nectar of Devotion* (Chapter 22), his summary study of *Bhakti-rasamrta-sindhu:* Another name for salvation is *a*pavarga*. A*pavarga** is the opposite of **pavarga*,* or the various miserable conditions of material existence. The word *pa-varga* indicates the combination of five Sanskrit letters: **pa,* *pha,* *ba*, bha,* and *ma.* These letters are the first letters of the words for five different conditions as described below. The first letter, *pa,* comes from the word *parabhava,* which means "defeat." In this material struggle for existence, we are simply meeting defeat. Actually, we have to conquer birth, death, disease, and old age, and because there is no possibility of overcoming all these miserable conditions, due to the illusion of *maya* we are simply meeting with *parabhava,* or defeat. The next letter, *pha,* is taken from the word *phena. Phena* is the foam that is found on the mouth when one is very tired (as is commonly observed with horses). The letter *ba* comes from the word *ba*ndha, or bondage. *Bha* is taken from the word *bhiti,* or fearfulness. *Ma* is taken from the word *mrti,* or death. So the word *pavarga* signifies our struggle for existence and our meeting with defeat, exhaustion, bondage, fearfulness, and, at last, death. A*pavarga* means that which can nullify all of these material conditions. Kṛṣṇa is said to be the giver of a**pavarga*,* the path of liberation. Elsewhere in his books Prabhupāda varies the Sanskrit words used in this connection. For example, in his *Śrīmad-Bhagavatam* commentary (7.13.25) he writes, “*Pa* means *parisrama,* very hard labor.” In *Teachings of Queen Kunti* (Chapter 26) he adds “frustration” (*vyartha,* for *ba*)* and “fear” (**bha*ya,* for *bha*). But despite these and other minor variations, the result is always the same: *pavarga,* the miseries of material existence, are only counteracted by a*pavarga,* or Kṛṣṇa, the source of both matter and spirit. Śrīla Prabhupāda’s disciple Gour Govinda Mahārāja elaborates on the journey from *pavarga* to a*pavarga*: *Pa* is taken to stand for *parisra*ma,** hard labor—*gardabhera mata ami kari parisrama*—those on the path of *pa-varga* toil like an ass. Then *pha.* From such hard toil, *phena,* foam, will come out from your mouth. Then comes *ba,* which stands for *bisada,* lamentation, disappointment, and pessimism. Following that is *bha,* which stands for *bhaya,* fear. In this world there is fear at every moment. “Oh, there is war declared now! What shall we do? Now we’ll die! Everything will be destroyed.” The last letter, *ma,* stands for *mrtyu,* death. These five alphabets are *pa-varga*. Those who do not tread the path of hard labor, foam coming from the mouth, lamentation, fear, leading ultimately only to death, are said to be treading the path of a-*pa-varga*. Kapila Muni [*Śrīmad-Bhagavatam* 3.25.25] says, *asv apavarga-vartmani—*you should tread the path of a-*pa-varga*, the path of liberation, the path of devotional service. Then, *sraddha ratir bhaktir anukramisyati*—gradually you’ll develop *sraddha,* faith; *rati,* taste; and ultimately pure *bhakti.* (Lecture, Bhubaneswar, India, January 15, 1991) So the term *pa-varga* can be a mnemonic that uses letters of the Sanskrit alphabet to remind us of specific aspects of misery in the material world. It affords devotees an outline of the life of embodied beings. The most common listing would be as follows: *pa—parabhava,* “defeat” (sometimes also *parisrama,* “hard labor”) *pha—phena,* “foam” *ba—bandha,* “bondage” (sometimes *vyartha—*“frustration”) *bha—bhaya* or *bhiti,* “fear” *ma—mrtyu,* “death” Because *pavarga* can be overcome only by surrendering to Kṛṣṇa, He is known as Ana*pavarga*-*virya* (*ana*, “without”; *pavarga*, “the materialistic way of life”; *virya*, “prowess”). Following the commentator Śrīdhara Svami, Śrīla Prabhupāda translates this name as “one whose prowess is never defeated.” (See *Śrīmad-Bhagavatam* 4.30.43.) Indeed, for us mortals, material tribulation seems insurmountable, attacking us from every angle, but if we take shelter of Kṛṣṇa, who is more powerful than anyone or anything in existence, our liberation from misery is guaranteed. *Spiritual Consonants* Here's one more take on the word *a*pa*varga.* Extrapolating freely by taking the *pa* group as representative of all the others, one could interpret a*pa*varga (a-*pa*varga) as meaning "without consonants." If we chant the Hare Kṛṣṇa *maha-mantra*—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—we approach liberation by engaging *spiritual* sound vibration, forgoing material consonants (which make up material words) in favor of *spiritual* ones. Indeed, if we wish to overcome material miseries as understood by the word *pa*varga, as elucidated in this article, we must enter the world of *spiritual* sound vibration, where Kṛṣṇa beckons us with the mellifluous tones of His alluring flute. *Satyaraja Dāsa, a disciple of Śrīla Prabhupāda, is a BTG associate editor and founding editor of the* Journal of Vaishnava Studies. *He has written more than thirty books on Kṛṣṇa consciousness and lives near New York City.* *In Bengali, *v* is pronounced as *b,* and so this alternati*v*e is often found in Bengali texts. ## Finding Ultimate Meaning *By Nikunja Vilasini Devī Dāsī* *Is life meaningless until we give it meaning?* A young woman from South Africa, where I live, is a candidate for the Mars One project, the brainchild of a Netherlands-based group hoping to set up a colony on Mars by 2025. She anticipates years of vigorous training, many grueling hours of intense research, an eight-month-long journey in a confined spacecraft, and difficult living conditions on a strange planet. She is excited to be part of the first human settlement on Mars, despite the stipulation of never returning to Earth. What would impel her to undertake such a journey—literally the journey of her life? The meaning we give to life determines the path we take and how we take it. The renowned Austrian neurologist and psychotherapist Dr. Viktor E. Frankl discovered this phenomenon during the Second World War as a prisoner in a Nazi concentration camp. In his book *Man’s Search for Meaning,* he describes how he, unlike most of his companions, survived: he was able to endure ruthless torture by his oppressors by giving meaning to his life. Visions of his wife and thoughts of seeing her again after the war gave him courage and the will to fight, as did dreaming of someday lecturing about the psychological lessons from his experiences. Thus, he believed that the primary and most powerful motivating force in humans is to find meaning in life. Years later, Frankl wrote a sequel, *Man’s Search for Ultimate Meaning,* which addressed a person’s spiritual rather than existential well-being. He concluded that a religious sense is rooted in every person’s unconscious depths and that each person has a "latent intuition and yearning for the transcendent." This book, however, was not as convincing as the first, because of a vague presentation of spiritual phenomena and a lack of practical application. Still, its essential message is evident in man's ongoing quest for spiritual understanding. *Śrīla Prabhupāda Comes to Give Meaning* The yearning for transcendence was evident on a large scale during the 1960s, when young people, especially in the West, were looking for life's ultimate meaning through various spiritual practices. While most thought that trying to enjoy life was the ultimate meaning to their existence, many looked to the East for spiritual direction. They discovered *hatha-yoga* and other forms of meditation and sought spiritual experiences through LSD and other drugs. The attempts to find meaning by both the sense enjoyers and the spiritual seekers resulted in dissatisfaction and disappointment. Yet the East did not abandon them. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda survived two heart attacks onboard a cargo ship from India to bring them a rare gift. He himself was on a quest—not to find meaning but to give it. Śrīla Prabhupāda knew that the yearning of the soul is to find meaning beyond the fight for survival or the fulfillment of material needs and desires. He taught that the soul is our true identity and is spiritual by nature. If we neglect its quest and simply nurture the material body, we will starve spiritually. He revealed that only ultimate meaning can provide sustenance for the soul. Śrīla Prabhupāda did not need to fabricate an idea based on his own thoughts or whims. He understood and realized spiritual subjects from authentic Vedic scriptures and previous spiritual teachers. His message was lucid and complete, and the proof was the inspiration people received from his example. He lived what he taught, and although his followers did not at first completely understand all his teachings, by following them they were able to "stay high forever" (as an early ISKCON invitation announced) without the use of stimulants or psychedelic drugs. They could see that Śrīla Prabhupāda was genuinely concerned about their spiritual welfare and would risk his life to share with them life's ultimate meaning. Śrīla Prabhupāda’s presentation of our ultimate purpose is simple yet profound. First he explained that life is not finished by the death of the body. Our present human life—only a moment in our journey through millions of species of life—is a platform from which to seek answers to the questions about life’s ultimate meaning and purpose. Śrīla Prabhupāda elaborated that if we give life only material, temporary meaning, it has no real purpose. In a lecture on *Śrīmad-Bhagavatam* (3.26.6), he said: One should first of all understand that this material existence is **anartham.* Anartham* means purposeless life. There is no purpose. Real purpose should be how to get out of the spell of material nature. That is real purpose. They do not know. They are taking very seriously some temporary purpose of life, which will be changed with the change of body. Now, as human being, I am manufacturing so many purposes of life, but as soon as the body is changed and I get the body of a cat or dog or tree, the whole purpose is changed. Therefore it is purposeless life, *anartham.* There is no meaning of this purpose. Because everything will be changed with the change of your body. Therefore they do not . . . They shudder to think, "We have got next life." They therefore deny—"No, there is no next life. [After] this life [everything] is finished." — Bombay, December 18, 1974 In contrast, Śrīla Prabhupāda told of the child saint Prahlada Mahārāja, who describes human life as *artha-dam,* full of meaning. (*Śrīmad-Bhagavatam* 7.6.1) *Like Rebellious Children* From the scriptures that Śrīla Prabhupāda brought to America, we learn that as humans we are meant to delve into higher realms of thought—to understand the soul’s journey through life and to its ultimate destination. Spiritual purpose extends beyond our journey on the material plane. It involves our connection with the source of our divine nature, the Supreme Person, our eternal loving father. To illustrate this point, Śrīla Prabhupāda often gave the example of a lost boy looking for his father. No matter what material arrangements we may make for the child’s safety and well-being, no matter how much we lavish him with material riches or possessions, he will be happy only when he is reunited with his father. In the same way, we are separated from our original father, Kṛṣṇa, trying to find solace in the temporary pleasures of this world. Only when we find Him and connect with Him in love will we taste happiness that truly fulfills us. A rebellious child may return to his wealthy father with selfish interests, seeking material gain, but the father will still welcome him, care for him, and forgive him for his past misdeeds. If the child remains loyal, eventually he will receive a handsome inheritance. Similarly, our defiance to Kṛṣṇa has separated us from Him and made us homeless. When we recognize our misfortune and return to Kṛṣṇa even with selfish desires, He will welcome us back and forgive us for our disloyalty. As we revive our love for Him and learn to love Him unconditionally as He loves us, following His instructions and guidance, He will be pleased and eventually award us the inheritance of returning home to His spiritual kingdom. Śrīla Prabhupāda emphasized how love for God is inherent within us. We are parts of Kṛṣṇa, and although we are infinitesimal and He is unlimited, we cannot be separated from Him, the source of our existence—just as sunrays cannot be separated from the resplendent sun. Our position as His servants increases our brilliance, and if we turn away from Him, we will feel empty and incomplete. Śrīla Prabhupāda explained that we are like patients suffering from amnesia. Chanting Kṛṣṇa’s holy names will cure the forgetfulness of our relationship with Kṛṣṇa and remove from our heart undesirable traces of dirt that cloud our love for Him. When we purify our mind and consciousness by chanting Kṛṣṇa’s sublime names, we realize who we are and where we belong. We accelerate our spiritual journey. *The Example of Dhruva* The *Śrīmad-Bhagavatam* relates the true story of a young prince who, though seeking the approval and favor of his earthly father, received the audience of his eternal father. Five-year-old Dhruva was enraged when his envious stepmother insulted him for trying to sit on his father’s lap. Dhruva was even more infuriated when he watched his father favor his half-brother and stepmother. Intent on revenge and material success, on his mother's advice he decided to leave home to seek Lord Visnu. His life’s meaning and objective were clear to him. He wanted to attain a position greater than that of Lord Brahma, the creator of the universe. After leaving his mother, Dhruva met Narada Muni, who became his *guru* and directed him how to please the Supreme Lord so that his wishes would be fulfilled. Narada understood that Dhruva’s pain stemmed from material attachment and illusion, and he gave the cure. He advised Dhruva to serve the Lord by devotion and by meditating on His divine form. By fasting and performing arduous austerities, Dhruva strictly followed the instructions of his *guru*. His determination to win the Lord's favor was so intense that at the end of six months Lord Visnu appeared and made him king of the polestar, which far exceeds the opulence and grandeur of any other planet. Dhruva was elated to see his Lord face to face, but he felt ashamed. “O my Lord," he said, "because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons, and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.” (*Hari-bhakti-sudhodaya* 7.28) *Śrīla Prabhupāda's Success* Just as Narada had guided Dhruva, Śrīla Prabhupāda encouraged people to serve God, thus delivering the remedy for their unsatisfied hearts. Whether they were full of material desires, just curious, or seeking genuine spiritual cultivation, the practice of *bhakti-yoga*—the means to rekindle one’s love for Kṛṣṇa—gave them lasting happiness and satisfaction. Serious practitioners were able to give up their bad habits and addictions. Having received a valuable jewel, they lost their attraction to broken glass. Śrīla Prabhupāda succeeded in uniting all kinds of people with the common purpose of finding their way back to Kṛṣṇa. Clearly, Śrīla Prabhupāda’s selfless actions and sacrifices to awaken people from their amnesia-like condition stemmed from his pure love for Kṛṣṇa. From that spotless love arose compassion for his brothers and sisters and eagerness to direct them to their eternal father. Śrīla Prabhupāda’s mission to reclaim lost souls had begun when he met his spiritual master, Śrīla Bhaktisiddhānta Sarasvati, well before he decided to journey to America. His *guru* had enlightened him with life’s ultimate purpose and instructed him to share it with others. Carrying out this instruction became Śrīla Prabhupāda’s lifelong work and purpose. His endeavor to publish this magazine, *Back to Godhead,* is one example of his struggle to please his *guru* by distributing the timeless Vedic wisdom. He had no resources, no money, no contributors. As early as 1944 in Calcutta, he singlehandedly wrote the articles, typed them, collected donations for printing, obtained paper (a scarce wartime commodity), oversaw the printing, and eventually distributed the magazines when Calcutta was in the middle of a war zone. In later years, Śrīla Prabhupāda continued with the publication and once even suffered heatstroke while delivering copies of the magazine during the scorching Delhi summer. The reason for his perseverance amidst adversity is in the title he gave the magazine: *Back to Godhead.* He felt an urgency to reveal life’s ultimate purpose of going back to Godhead, our eternal home. Turning back to God is the sole purpose of human existence, he stressed. And the motto he chose for the cover of the magazine showed that “Godhead” is also a state of consciousness: *Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience.* Lord Kṛṣṇa Himself guided His devotees the Pāṇḍavas in the ultimate meaning of life and on how to be victorious. They were powerful *ksatriyas*—warriors of the highest caliber, highly qualified in material and spiritual knowledge. But when it was time for Arjuna to perform his duty on the battlefield and rid the world of the unrighteous, he was reluctant and confused. Kṛṣṇa removed his ignorance by advising him on the purpose of his life and the need to do his duty with full consciousness of Him. Kṛṣṇa explained that we should not abandon our duties, talents, wealth, or possessions but should give them true meaning by using them for His pleasure. In this way we will always connect with Him through loving service. Kṛṣṇa promised Arjuna, “For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (*Gita* 6.30) In the journey of life, we may seek meaning by accomplishing a variety of tasks or engaging in different activities. We may even overcome challenges by giving them meaning, as Viktor Frankl suggested. But we cannot neglect the ultimate meaning of life. As lost children separated from our eternal father, we would be foolish to reject our rightful inheritance. *Nikunja Vilasini Devī Dāsī, a disciple of His Holiness Giriraja Swami, lives with her husband and two children in Durban, South Africa.* ## Merging or Meeting: The River-Ocean Metaphor Revisited *by Caitanya Carana Dāsa* “The goal of life is to merge into God.” This is a widespread notion in spiritual circles, and spiritualists who adhere to it are called impersonalists. They believe that the ultimate reality is impersonal and that the ultimate spiritual realization involves shedding one’s personal identity and merging into the impersonal absolute. Seekers looking into the Vedic wisdom-tradition often assume that this impersonalist notion comes from the scriptures themselves. But does it really? With the famous river-ocean metaphor, the *Upanisads* do describe the ultimate union of the soul with God. For example, the *Mundaka Upanisad* (3.2.8) indicates that just as a river unites with the ocean, so the soul unites with God. This metaphor is visually evocative and intellectually provocative. But does it intrinsically and necessarily point to an impersonalist conclusion? Not exactly. Let’s see how. *The Emphasis: Merging or Flowing?* The same metaphor is found even in *bhakti* literature, especially in the *Śrīmad-Bhagavatam.* Therein we find the metaphor illuminated to highlight the dimension of everlasting devotion. To understand this emphasis, let’s first look at the progression of revelation within the Vedic literature. The *Upanisads* are known to be an abstruse body of literature that often speaks in esoteric and paradoxical terms. The import of the *Upanisads* is debated, discussed, and delineated in the *Vedanta*-**sutras*,* an even more arcane body of knowledge. To clarify all these books, Śrīla Vyasadeva, the compiler of the *Vedanta*-*sutras*—and in fact of all the Vedic literature—wrote the *Śrīmad-Bhagavatam,* his magnum opus. It contains the essence of all his previous works, and only after writing it was he fully satisfied, for he had finally revealed the highest truth purely and clearly. The *Bhagavatam* uses the river-ocean metaphor several times. Let’s look at two examples, one from the Lord’s side and one from the devotee’s side. In Śrīmad-*Bhagavatam* (3.29.11–12), Kapiladeva, an incarnation of the Supreme Lord, says, “The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.” Śrīla Prabhupāda writes in his purport, “The basic principle of this unadulterated, pure devotional service is love of Godhead.” The verse and the purport focus on the ongoing flow of the river instead of its eventual merging, the focus of the impersonalists. To better grasp what this difference in emphasis implies, let’s look at another reference to the metaphor. The great devotee Queen Kunti, in her prayers to Kṛṣṇa in the *Śrīmad-Bhagavatam* (1.8.42), states, “O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.” In his purport to this verse, the venerable Vaisnava commentator Visvanatha Cakravarti Ṭhākura elucidates the import of this prayer by underscoring that the flow of the devotee’s heart towards Kṛṣṇa is not restrained either internally or externally: “Just as the Ganga carries a full stream of water to the ocean, the shelter of small and large rivers, may my mind also carry its affection to You, the shelter of all the devotees. Just as the Ganga does not consider any obstacles on its course, my mind should not consider any obstacles that may arise while thinking of You.” We can phrase these two points as a chiasmus:* a devotee holds nothing back; nothing holds a devotee back. A devotee holds nothing back: When flowing towards the ocean, a river doesn’t hold back any of its water; it offers everything it has into the flow. Similarly, a devotee doesn’t hold anything back but offers to Kṛṣṇa his whole heart, his whole life, his whole being. At present, our impure, misdirected desires prevent us from offering ourselves fully to Kṛṣṇa. But the misdirection of our heart that causes us to hold ourselves back from Kṛṣṇa will decrease as we become increasingly purified by the process of *bhakti.* Queen Kunti and devotees who follow in her footsteps speak the above prayer to express their longing to love Kṛṣṇa wholeheartedly. By our sincere endeavor and by Kṛṣṇa’s grace, we will in time be able to offer ourselves completely to Him, as a river offers itself to the ocean. Nothing holds a devotee back: A river finds some way to keep moving towards the ocean, no matter what the obstacle. The river may move below, above, or around an obstacle—or even, by persistence, through it. Similarly, a devotee’s heart moves towards Kṛṣṇa no matter what the obstacles. A devotee finds some way to keep thinking of Kṛṣṇa and serving Him, whatever the problem. For example, Śrīla Prabhupāda in his final days was physically weakened, immobilized, and debilitated by a prolonged sickness. Yet spiritually he remained clear in his consciousness and fixed in his determination to serve Kṛṣṇa. He kept dictating his Bhaktivedanta purports and guiding others in their devotional lives. External circumstances may change the form of our devotional service, but they can’t stop us from practicing devotional service. If we are physically incapacitated, we may not be able to dance in *kirtanas,* but our hearts can still dance in joyous celebration on seeing the Lord glorified. *Simultaneous Oneness and Difference* The *bhakti* literature clearly focuses on the flow aspect of the metaphor rather than the merging aspect. Queen Kunti’s prayer invokes the mood of an eternal present tense. Just as the river keeps flowing forever towards the ocean, the devotee’s consciousness keeps flowing forever towards the Lord. This emphasis on the flow aspect helps us see the union aspect in a new light. The union is not a merging of beings, but a meeting of hearts. When two hearts unite in love, they remain two and yet become one. That is the mystery of love, a mystery that finds expression and resolution in the teachings of Lord Caitanya Mahāprabhu. As the avatar for the present Age of Kali, Lord Caitanya is well known as the propagator of the congregational chanting of God's holy names. What is not so well known is His philosophical contribution. He explained the highest philosophical conclusion of the Vedic literature, known as *acintya-bhedabheda-tattva* (inconceivable simultaneous oneness and difference), an understanding that harmonizes the personalist and impersonalist schools of thought. We are one with God in quality and different from Him in identity. This unity-and-diversity is illustrated when we take into account both the flowing and the merging aspects of the river-ocean metaphor. Excessive or exclusive fixation on the merging aspect leads to an incomplete understanding. And when the incomplete is thought to be complete, that is incorrect. The *Bhagavad-gītā* repeatedly underscores the incorrectness of an exclusively impersonalist understanding of the nature of spiritual reality. For example, the *Gita* (9.11) indicates that those who think that the Absolute Truth is impersonal and assumes a personal human form merely for the sake of incarnation are deluded. The next verse (9.12) continues the thread by unambiguously declaring that those thus deluded become frustrated in their hopes for progress and success. Then the next verse (9.13) glorifies the devotees who are not attracted by anything other than Kṛṣṇa, for they know Him to be the highest truth. And the verse thereafter (9.14) lauds the devotees' constancy (*satatam, nitya-yuktah*) and tenacity (*drdha-vratah*) in their service to Kṛṣṇa. These two attributes correlate respectively with the twin features of the river-ocean metaphor: not holding anything back internally, and not letting anything external hold one back. The insights given in the *bhakti* literature reveal spiritual reality in its full glory: flowing forever, meeting forever. The unending dynamism of the flow of our devotional energy complemented by the unceasing ecstasy of the union of our heart with Kṛṣṇa’s heart—that is the beauty of the eternal path of divine love. *A literary device in which words, phrases, ideas, and so on are repeated in reverse order. *Caitanya Carana Dāsa is a disciple of His Holiness Rādhānath Swami. He holds a degree in electronic and telecommunications engineering and serves full time at ISKCON Pune. He is the author of eleven books. To read his other articles or to receive his daily reflection on the* Bhagavad-gītā, "Gita-Daily," *visit thespiritualscientist.com.* ## The Power of Kṛṣṇa’s Smile *by Tosana Nimai Dāsa* *The curve that sets everything straight.* Nowadays I find myself increasingly cautious when sending emails or pinging my friends on messengers. This is not because I’m worried about privacy or security, but because of the danger of misinterpretation. Occasionally I’ve messed up a relationship because of a reckless choice of words or an inconsiderate presentation of thoughts. The written word is a serious form of communication. It’s archived, allowing us to revisit it. But it’s limited, since it lacks the aid of one’s body language. Small grammatical or spelling mistakes can altogether change the meaning of sentences. And clarification of the written word may not be requested or available immediately. The use of smileys and other emoticons over the Internet makes it possible to incorporate feelings or moods in a few keystrokes. They are extremely popular. A smiley conveys a lighter note in an instruction or a critique that could otherwise risk feelings of provocation, enmity, or worry. Someone appropriately said, “A smile confuses an approaching frown.” You may want somebody to act in a certain manner, but don’t want to push it; you may be unsure about the validity of something you want to say to someone; or you may want to say something serious with a light tone—just add a smiley, and it’s all right. The comedienne Phyllis Diller once said, “A smile is a curve that sets everything straight.” When we please someone, the person smiles in reciprocation. A smile is attractive. When someone takes a photo of you, they say, Smile!" because when you smile you look nice and everyone is attracted. Politicians and celebrities smile when they come to platforms, and everybody thinks “Oh! He is very nice—look at how he is smiling.” When a woman wants to attract a man, she smiles, and the man thinks “Oh! She likes me!” Our natural tendency to smile when we are pleased is within us because of Kṛṣṇa’s tendency to smile when He is pleased. Many Vedic scriptures and songs by Kṛṣṇa’s devotees celebrate His enchanting smile. *Some Characteristics of Kṛṣṇa’s Smile* I'll use the acronym SMILE to try to elucidate some characteristics of Kṛṣṇa’s smile. *S: Satisfying.* Because we are spiritual in nature, nothing of this material world can satisfy our hearts. In the *Bhagavad-gītā* (17.16) Lord Kṛṣṇa lists satisfaction of the mind as one of the austerities in the mode of goodness. The more we try to find satisfaction in objects of this world, the more our mind becomes dissatisfied and craves for more. But we can experience satisfaction as soon as we turn our face towards Kṛṣṇa in the attitude of *bhakti,* devotional service. Śrīla Prabhupāda explains, “The exceptional beauty of the laughter of Lord Visnu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the *yogi* is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied.” (*Śrīmad-Bhagavatam* 3.28.33, Purport) *M: Mystical, and motherly affection.* In the *Śrīmad-Bhagavatam* (1.8.44) Suta Gosvami describes Lord Kṛṣṇa’s response to the prayers of Queen Kunti in this way: > prthayettham kala-padaih > parinutakhilodayah > mandam jahasa vaikuntho > mohayann iva mayaya "The Lord, thus hearing the prayers of Kuntidevi, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power." Kṛṣṇa is known as *yogesvara,* the supreme master of all mystic powers. By His mystic potency He resides in countless spiritual Vaikuntha planets, He creates and annihilates countless material universes, and He expands into countless spiritual forms to reside simultaneously in every universe. There is no limit to Kṛṣṇa’s mystic potency. In the *Śrīmad-Bhagavatam* (2.1.31) “the most alluring illusory material energy” is said to be the smile of the Lord's universal form. In the spiritual world Kṛṣṇa’s smile is the most attractive spiritual energy. When pervertedly reflected in this world, it takes the form of the material energy, which keeps living entities who are trying to lord over material nature in delusion and binds them with the shackles of lust. But when the living entity wants to serve Kṛṣṇa, the word *mayaya* in the verse quoted above, which may refer to His mystic power that bewilders the nondevotee, means "affection." Śrīla Prabhupāda explains that Kṛṣṇa smiles with affection for His devotees as a mother smiles with affection for her baby, and Kṛṣṇa’s smile makes devotees very happy and satisfied. *I: Infectious.* The Lord's smile infectiously makes His devotees smile even amidst the trying situations of life. In the *Śrīmad-Bhagavatam* (3.28.32) Lord Kapila says, > hasam harer avanatakhila-loka-tivra- > sokasru-sagara-visosanam atyudaram A *yogi* should meditate on "the most benevolent smile of Lord Śrī Hari [Kṛṣṇa], a smile which, for all those who bow to Him, dries up the ocean of tears caused by intense grief." In our lives, too, there are lot of difficulties, uncertainties, and ups and downs, which can make us hopeless or pessimistic. In such a state—when even kith and kin may flee from us, making our whole situation appear gloomy—we need to look at the smiling face of the Lord for hope and redemption. His smile never fades. He has a unique plan for each one of us. In *Bhagavad-gītā* Arjuna stands on the battlefield and sees his relatives armed against him. Feeling weakness of heart, he loses his composure. But in that grief-stricken state he accepts Lord Kṛṣṇa as his spiritual master and submits himself before Him. In Lord Kṛṣṇa’s prelude to His counsel, He smiles to show His compassion, and to show that no problem is too big for Him to solve. Meditation on examples like this one can help us remember the Lord's promises to His devotees and His inconceivable plan to bring us all closer to Him even in trying situations. We find in the *Śrīmad-Bhagavatam* the history of the prostitute Pingala, in whose heart detachment arose from frustration. Acknowledging the Lord's mercy, she became happy in her situation and composed beautiful prayers to Him. By the infectious nature of Kṛṣṇa consciousness, the smiles of His pure devotees become so powerful, Śrīla Prabhupāda explained, that simply by smiling they win many disciples, admirers, and followers. *L: Lasting forever:* Kṛṣṇa, along with His most enchanting smile, is always prepared to reciprocate with his devotees. The plastic smiles of this world for fulfilling personal interests do not last forever. When pleased with the service of His devotees, Kṛṣṇa becomes their debtor. In reciprocation, He smiles. Śrīla Prabhupāda writes, Devotees do not ask anything from the Lord in exchange for their service. Even the most desirable liberation is refused by devotees, although offered by the Lord. Thus the Lord becomes a kind of debtor to the devotees, and He can only try to repay the devotees' service with His ever-enchanting smile. The devotees are ever satisfied by the smiling face of the Lord, and they become enlivened. And by seeing the devotees so enlivened, the Lord Himself is further satisfied. So there is continuous transcendental competition between the Lord and His devotees by such reciprocation of service and acknowledgement. —*Śrīmad-Bhagavatam* 3.8.27, Purport The Lord in His Deity form smiles at everyone who comes before Him. And when He becomes pleased with our service and surrender—with our willingness to dedicate our entire being to please Him—then His smile touches our heart and satisfies our self completely. *E: Enchanting.* In *Śrī Caitanya-caritāmṛta* (*Madhya* 21.138) Lord Caitanya tells Sanatana Gosvami, “Kṛṣṇa’s body is a city of attractive features, and it is sweeter than sweet. His face, which is like the moon, is sweeter still. And the supremely sweet gentle smile on that moonlike face is like rays of moonshine." This supremely attractive smile enchants not only devotees, but even nondevotees. *My Experience with Kṛṣṇa’s Smile* In my own life when I faced difficulties and went before the Lord in the temple to complain or demand an explanation, I was disarmed by His sweet smile. His smile made my problem, which seemed so tough to endure, like a trifle that could be easily overcome. I felt conviction that He knows everything and is orchestrating things to pull me closer to Him. Lord Kṛṣṇa is known as Mu*kunda*, one meaning of which is "He whose face (*mukha*) is as beautiful as the ever-smiling *kunda* flower." The mild, gorgeous smile on the Lord's face attracts devotees' hearts, and at the same time it slays their anxieties and pride, making them utterly dependent on Him. By seeing Lord Kṛṣṇa’s smile in hard times, I always got a new ray of hope. It strengthened my understanding that the Lord is eternal, I am eternal, our relationship is eternal, and nothing matters in this world beyond these realities. This conviction has helped me continue to rediscover and cultivate my relationship with Him even in troubling times. *Tosana Nimai Dāsa, a disciple of His Holiness Rādhānath Swami, joined ISKCON in 2007. After earning a Bachelor of Engineering degree in information technology and working for a few years for multinational IT companies, he became a resident* brahmacari *at ISKCON Pune. He serves in the temple's information department and teaches Kṛṣṇa consciousness at various colleges.* ## Yes, You are Special! *by Ajit Nimai Dāsa* *What is the source of our natural craving for distinction, and can it ever be satisfied?* Every conditioned soul wants to be special, but most souls in this world realize sooner or later that they are just one among millions, with no special attributes. We want to be heroes but are in fact quite ordinary. We rejoice in others’ heroic deeds, secretly hoping to be in their shoes someday. If a hero happens to be an acquaintance, our mind squirms in unexpressed envy. Even someone relatively materially well placed writhes in the knowledge that others are better placed. And the specially placed few know their glory will be short lived. Craving for specialness causes suffering. In the *Bhagavad-gītā* (7.27) Lord Kṛṣṇa discloses the conditioned soul’s desire to be special and his envy of those he thinks are special: > iccha-dvesa-samutthena > dvandva-mohena bharata > sarva-bhutani sammoham > sarge yanti paran-tapa "O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate." The soul’s home is the spiritual world, where he blissfully serves Lord Kṛṣṇa. But when the soul chooses independent existence, Kṛṣṇa places him in the material world. This choice constitutes the soul’s misuse of his Kṛṣṇa -given free will. In his illusory independent existence the soul forgets his constitutional position as a loving servant of Kṛṣṇa. Furthermore, in the material world the Lord's illusory energy (*maya*) rules and causes the soul to suffer the duality of desire and envy. Śrīla Prabhupāda explains in the purport to this verse: “The real constitutional position of the living entity is that of subordination to the Supreme Lord, who is pure knowledge. When one is deluded into separation from this pure knowledge, he becomes controlled by the illusory energy and cannot understand the Supreme Personality of Godhead. The illusory energy is manifested in the duality of desire and hate. Due to desire and hate, the ignorant person wants to become one with the Supreme Lord and envies Kṛṣṇa as the Supreme Personality of Godhead.” The soul’s only fountainhead of happiness and satisfaction is service to Kṛṣṇa. In the material world Kṛṣṇa is lost to him, and so the soul turns his attention to himself. He himself, rather than Kṛṣṇa, becomes the center of his existence. His own specialness becomes his sought-after source of happiness and satisfaction. He desires to be special and envies those who are. Eventually, desire and envy culminate in his wanting to become one with Lord. *From Special to Sensual* The conditioned soul is sad when he thinks he is not special enough in material distinction or influence. And when his position in society makes him think he is special, he soon realizes that many others are better placed. A thoughtful man realizes that to live in perennial dissatisfaction is foolish. He seeks a way out through sense gratification. Thinking, "If I cannot have the egotistic satisfaction of being able to control people and things (*siddhi*), let me have the sensual satisfaction of enjoying life to the full (*bhukti*)," he works hard, piously or otherwise, to earn means of sense gratification. But his work awards him only free passes to roam all over the universe. And he wanders—sometimes in higher forms of life, sometimes in lower, enjoying and suffering different grades of sense gratification and material tribulation under the law of *karma*. But the wandering soul's countless lives of indulgence cannot quench his thirst for eternal happiness and satisfaction. Lord Kṛṣṇa says: > purusah prakrti-stho hi > bhunkte prakrti-jan gunan > karanam guna-sango ’sya > sad-asad-yoni-janmasu "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." (*Gita* 13.22) Śrīla Prabhupāda explains in the purport: “Due to his [the conditioned soul’s] desire to lord it over material nature [i.e., seeking sense gratification], he is put into such undesirable circumstances. Under the influence of material desire, the entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on. And in all cases the living entity thinks himself to be the master of his circumstances, yet he is under the influence of material nature.” *From Sensual to Nondual* Frustrated by being unable to find satisfaction in the pursuit of material distinction and sense gratification, the inquisitive soul looks for spiritual alternatives. Kṛṣṇa has designed the material world with exactly this outcome in mind. It is a playground for souls to pursue the fulfillment of their material desires. At the same time, it presents enough tribulations to awaken the desire for a way out (*mukti*). If fortunate, the frustrated soul learns he is an eternal spiritual soul and not the temporary material body he occupies. He discovers that since matter and soul are mutually incompatible, seeking happiness in material sense enjoyment is the very source of his misery. > ye hi samsparsa-ja bhoga > duhkha-yonaya eva te > ady-antavantah kaunteya > na tesu ramate budhah "An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them." (*Gita* 5.22) Starting with this spiritual fundamental, the soul trains his mind in the doctrine of equanimity. He gives up all desire for sense gratification and tries to find satisfaction in the self alone (*Gita* 2.55). To realize the soul, he trains himself to be equally disposed to all material varieties and dualities (*Gita* 2.56). He acts with his senses only as much as needed to execute his obligatory duties and not for sense gratification (*Gita* 2.58). He sees all matter—and then all other souls—with an equal vision. (*Gita* 14.24–25) Such equanimity is the result of transcending the duality of material existence by realizing one’s identity as a spiritual spark having nothing to do with matter. An equipoised soul carries out material duties without worrying about the results. He understands that his high or low position in the material world is the consequence of his past work *(karma)*. His desire to be materially special disappears; he finds peace. > vihaya kaman yah sarvan > pumams carati nihsprhah > nirmamo nirahankarah > sa santim adhigacchati "A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace." (*Gita* 2.71) *From Nondual to Special* The cessation of material desires in the state of equanimity is not the end of the spiritual journey; in fact, it’s the beginning. Śrīla Prabhupāda explains in the purport of the above *Bhagavad-gītā* verse: “To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Kṛṣṇa conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Kṛṣṇa, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Kṛṣṇa consciousness. One who is situated in this perfect stage knows that because Kṛṣṇa is the proprietor of everything, everything must be used for the satisfaction of Kṛṣṇa.” While equanimity solves the problem of material duality, it might not solve the problem of false ego. The equipoised soul doesn’t care for material distinction, but if he’s not yet purified of the desire to be independent of Kṛṣṇa, he seeks to become one with Him. Thus he continues to envy the Lord and adamantly refuses to serve Him as a subordinate servant. Even though he thinks he is perfect, he still desires to be spiritually special. Not having taken shelter of the lotus feet of the Lord, he persists in his wanderings in the material world. > ye ’nye ’ravindaksa vimukta-maninas > tvayy asta-bhavad avisuddha-buddhayah > aruhya krcchrena param padam tatah > patanty adho ’nadrta-yusmad-anghrayah "O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet." (*Śrīmad-Bhagavatam* 10.2.32) The soul wants to be special because that is his natural state. Every soul has a unique, and thus special, relationship with the Supreme Lord. In the spiritual world he serves the Lord in his own unique way and feels ecstatically special all the while. The soul retains his unique disposition to serve Kṛṣṇa, and thus he unknowingly remains special even in the conditioned state. Loving friends and relatives make us feel special even though we're ordinary. Just imagine, then, the feelings of the soul knotted with the Lord in an eternal bond of ever-increasing love. To reciprocate with a devotee’s love, Kṛṣṇa makes the devotee feel most special. For example, when Kṛṣṇa eats in the midst of His cowherd friends, who sit around Him in concentric circles, every boy thinks Kṛṣṇa is looking at him only. Although each soul is constitutionally exactly the same (as a minute part of Kṛṣṇa ), and in that sense not unique or extraordinary, his existence is superexcellently special when united with the Lord. The *Bhagavad-gītā* (18.54) takes the soul from equanimity to ecstasy: > brahma-bhutah prasannatma > na socati na kanksati > samah sarvesu bhutesu > mad-bhaktim labhate param "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me." When one is situated in material equanimity, it’s time to start rendering pure devotional service to Kṛṣṇa, understanding that the soul is a part of the Supreme Lord and therefore eternally a servant. The stage of equanimity (*brahma-bhuta*) takes one beyond material duality, but only the path of pure devotional service cures the false notion that one can become as great as the Lord by becoming one with Him. Śrīla Prabhupāda explains in the purport: To the impersonalist, achieving the *brahma-bhuta* stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called *brahma-bhuta*, oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense. . . . In that stage of existence [pure devotional service], the idea of becoming one with the Supreme Brahman and annihilating one's individuality becomes hellish, the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like serpents' teeth that are broken. The rope of false ego binds the conditioned soul to the material world, making him think himself the center. By destroying the false ego, pure devotional service stops the soul’s material existence. A pure devotee, saturated with love for Kṛṣṇa (*kṛṣṇa-prema*), is so focused on serving Kṛṣṇa that his false ego truly disappears. For him the problems arising from trying to be special, either materially or spiritually, don’t exist because he doesn’t want to be special; he is already brimming with spiritual joy. *The Quest Fulfilled* The conditioned soul’s quest for specialness results from his original super-special position in the spiritual word. In the material world he seeks to be special at the egoistic level by trying to be materially distinct and influential (*siddhi*). *Siddhi* is difficult to obtain, and so he immerses himself in sensual indulgence instead (*bhukti*). When even *bhukti* eludes him, he seeks spiritual salvation (*mukti*). *Mukti* does not necessarily rectify the egoistic misconception of considering oneself as great as the Lord. Thus the soul continues his material wanderings. Lord Śrī Caitanya Mahāprabhu instructed Śrīla Rupa Gosvami: > Kṛṣṇa-bhakta—niskama, ataeva ‘santa’ > bhukti-mukti-siddhi-kami—sakali ‘asanta’ “Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, *jnanis* desire liberation, and *yogis* desire material opulence; therefore they are all lusty and cannot be peaceful." (*Caitanya-caritāmṛta, Madhya* 19.149). Śrīla Prabhupāda explains in the purport: “The devotee of Lord Kṛṣṇa has no desire other than serving Kṛṣṇa. Even so-called liberated people are full of desires. Fruitive actors desire better living accommodations, and *jnanis* want to be one with the Supreme. *Yogis* desire material opulence, *yogic* perfections, and magic. All of these nondevotees are lusty (*kami*). Because they desire something, they cannot have peace.” Pure devotional service alone reestablishes the soul in his true identity as an eternal intensely loving servant of Kṛṣṇa. In that special state of existence, the Supreme Lord goes out of His way to make the soul feel special at every moment. *Ajita Nimai Dāsa is a disciple of His Holiness Rādhānath Swami. He is a member of the congregation of the Śrī Śrī Rādhā Vrindavan Chandra Temple (aka NVCC) in Pune, India. He has a master's degree in computer science from IIT Bombay and works with Symantec Corporation as a senior manager.* ## e-Kṛṣṇa www.vedicsky.net is the result of Anand Laksmanan’s desire to find a way to distribute Kṛṣṇa conscious literature as far and wide as possible. When he ran the bookshop at the ISKCON temple in Adelaide, Australia, Anand found it a challenge to get many of the books devotees would ask for. He hoped someone would make available online all the Kṛṣṇa conscious books ever published. Then he decided to create a website to do just that. Vedicsky.net is a not-for-profit website designed to help you easily find the book you are looking for. If you know the name of a book or the author, you can use the search box on the top of the site to see if it is available. If you are just browsing, you can use the categories down the left of the site to browse by type. If you click on a plus symbol (+), more detailed subcategories will be revealed for more detailed browsing. At the time of this review there were more than nine hundred book titles available. You can also browse other categories, including games, essential oils, clothing, and devotional paraphernalia. “I'm trying to get all the relevant books,” says Anand, "but I'm not even halfway there. Given the rate new books are being published, I will probably never get there, but still I want to try.” Vedicsky.net is largely a one-man operation. To collect the books he offers for sale, Anand deals with publishers around the world by email and telephone. He says that's time-consuming, but dealing with the shipping and logistics is a mammoth undertaking. Anand doesn’t want his website to compete with temple bookshops or the Bhaktivedanta Book Trust. “On the contrary,” he says. “I'm a big customer and admirer of the BBT. I want to help them make books available through this twenty-first-century form of book distribution.” Many books on Vedicsky.net are not found on other sites, and Vedicsky is not designed to sell directly to book distributors. If you are looking for a book and it is available at the local temple, you should get it there, Anand says. His website is intended for people in the Asia Pacific area, including Australia and New Zealand. For people in these zones, Anand can offer competitive shipping costs, but he will sell to online visitors from any country. “My desire is that people unfamiliar with or new to Kṛṣṇa consciousness will come to this site to buy a vegetarian cookbook or even herbal tea, and after browsing may buy a Kṛṣṇa conscious book. In any case, every customer gets a free small book.” In North America you can get Kṛṣṇa conscious books online at Kṛṣṇa.com. In Europe you will find similar books at blservices.com. ## A Pause for Prayer O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation—creation, maintenance, and annihilation—You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as *antaryami,* the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection. —Demigods to Lord Kṛṣṇa within the womb of Devaki (*Śrīmad-Bhagavatam* 10.2.26) ## From the Editor *The Ocean in a Bottle* Vilasini checks my heartbeat, temperature, and blood pressure, pokes my arm with a syringe, and then makes her incision. Fortunately, my six-year-old granddaughter's plastic scalpel couldn't cut anything tougher than cream cheese, so my post-op recovery is swift. Vilasini's imitation doctoring is harmless, but when inept adults imitate well-trained practitioners in professions that require knowledge and skill, people get hurt. Medicine and law enforcement come to mind. We don't want gunslingers patrolling our streets or quacks probing our insides. This all seems like common sense, but what we might not know is that the greatest danger lies in the area of spiritual guidance. That's where we need urgent care from well-trained professionals. And we need it all the time. For medical treatment or legal aid, we take advantage of systems and laws that protect us from the bogus. But what's to protect us from phony spiritual guides? The Vedic literature. Books are fundamental in any field. They're authority for doctors and lawyers, cops and engineers, and these people validate the books. Want to find the best medical reference book? Ask a doctor. Want to find the most comprehensive books on Truth? Look to those who have dedicated themselves to finding it. Historically, no culture in the world has been as serious about the spiritual quest as India. But the Vedic literature covers so much ground that its sheer volume might intimidate us. And because it's so vast, even the intrepid who take it on fail to find a central theme. Which brings me to Śrīla Jiva Gosvami, a sixteenth-century Vaisnava who (to borrow a phrase from Śrīla Prabhupāda) has kindly appeared in this issue of the magazine. His *authoritative*—I dare use the word—*Tattva-sandarbha* puts the full range of Vedic literature into focus and shows us exactly where to look to see the whole picture. With persuasive citations from time-honored sources, Jiva Gosvami leads us through the Vedic literature to the ultimate spiritual shelter of the *Śrīmad-Bhagavatam.* The third verse of the **Bhagavatam*'s* eighteen thousand refers to the Vedic literature as a tree, specifically a fruit tree. Today, in the academic world and elsewhere, most people would deny the aptness of a tree as a metaphor for the Vedic literature; in their view the Vedic literature is just a motley collection of texts without cohesion. The *Bhagavatam* disagrees. By comparing the Vedic literature to a fruit tree, the *Bhagavatam* suggests a unified entity with a purpose: to produce fruit. The *Bhagavatam* boldly asserts that all the perplexing, apparently disjointed information scattered around thousands of Vedic texts works together to produce the ripe fruit that is the message of the Śrīmad-*Bhagavatam*, "The Beautiful Story of the Supreme Personality of Godhead." The *Bhagavatam* has also been compared to an ocean in a bottle. Śrīla Vyasadeva explained the essence of the *Upanisads,* the philosophical parts of the oceanic *Vedas*, in his concise *Vedanta-sutras*. Śrīmad-*Bhagavatam* is his own commentary on the *Vedanta-sutras* and therefore contains all the sublime truths of the Vedic literature. The *Bhagavatam* can protect us from imitators who lead people far from the Truth and keep them bound to endless suffering in the material world. Śrīla Prabhupāda, by presenting the *Bhagavatam*, has shown himself to be a genuine spiritual doctor guided by a genuine reference book. He can cure our ailing souls. —Nagaraja Dāsa ## Vedic Thoughts If one can accept the subtle body of a dream as false and not identify oneself with that body, then certainly an awake person need not identify with the gross body. As one who is awake has no connection with the activities of the body in a dream, an awakened, liberated soul has no connection with the activities of the present body. In other words, because he is acquainted with his constitutional position, he never accepts the bodily concept of life. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhagavatam* 3.28.38, Purport Without being empowered by the direct potency of Lord Kṛṣṇa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. . . . Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kṛṣṇa. . . . Such a personality is *Kṛṣṇa lingita-vigraha*—that is, he is always embraced by the Supreme Personality of Godhead, Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura *Śrī Caitanya-caritāmṛta, Madhya-līlā* 25.9, Commentary Attaining liberation, the soul leaves the material body. Then the soul attains its own effulgent spiritual form. Manifesting that form, the soul meets the Supreme Person. *Chandogya Upanisad* 8.12.2 If someone says, "The individual soul's becoming the Supreme is the true goal of life," then that person indeed speaks a lie. The individual soul can never become the Supreme. *Visnu Purana* 2.14.27 When the Supreme Lord descends to the material world as an avatar, even persons with impure hearts are able to see Him with their own eyes. Still, their seeing Him is not direct. They see the reflection of Him. That is explained in the scriptures. Otherwise, the people have no power to see Him. Śrīla Jiva Gosvami *Bhakti-sandarbha, Anuccheda* 7 Perfection in self-realization cannot be attained by any kind of *yogi* unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path. Lord Kapila *Śrīmad-Bhagavatam* 3.25.19 By understanding the pastimes of Śrī Caitanya Mahāprabhu, one can understand the truth about Kṛṣṇa. By understanding Kṛṣṇa, one can understand the limit of all knowledge described in various revealed scriptures. Śrīla Kṛṣṇadasa Kaviraja Gosvami *Śrī Caitanya-caritāmṛta, Madhya-līlā* 25.270 Pure love of God manifests as the most subtle consciousness, devoid of material qualities and material desires, increasing at every moment, and never interrupted. *Narada-bhakti-sutra* 54