# Back to Godhead Magazine #51 *2017 (01)* Back to Godhead Magazine #51-01, 2017 PDF-View ## Welcome When His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda conceived the idea of the Temple of the Vedic Planetarium (TOVP), now being built on the bank of the Ganges in West Bengal, he always knew it would be something unique. As a temple it would certainly be a place for the grand worship of Rādhā-Kṛṣṇa, Chaitanya Mahāprabhu, and Their intimate associates. But it would also be a place to display the universe as seen through the eyes of pure Vedic sages of antiquity. While understanding the sages' view has been a challenge, one truth comes through with force: behind the universe is a creator with a purpose. In proposing the TOVP, Prabhupāda too had a purpose, or perhaps many of them. But one was certainly to draw attention to the Supreme Person behind the cosmos. The managers of the TOVP have put together a team of dedicated, qualified devotees to transform the planetarium aspect of the project from a dream to a reality. In this issue, team member Yogeshvara Dāsa, writing on behalf of the others, takes us on a tour of the exhibits, which are sure to inspire awe and inquiries in all who enter the 200-foot-tall left wing of the TOVP. 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 Sri Caitanya Mahaprabhu. • To help every living being remember and serve Sri Krsna, the Personality of Godhead. Letters *Bhakti Means Devotion Service* Can you please tell me about *bhakti-yoga*? Vaibhava Shukla Via the Internet *Our reply*: "*Bhakti* means devotional service." (*The Nectar of Devotion* [NOD], Preface) *Bhakti* connotes devotion, or love, and love implies service, or activity intended to please the beloved. Love is the most fundamental drive of every living entity. We cannot be happy without satisfying the desire to love, and we will not be able to perfectly fulfill the desire without permitting its expansion to the most inclusive extent. "In the primary stage a child loves his parents, then his brothers and sisters, and as he daily grows up he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity remains imperfectly fulfilled until we know who is the supreme beloved." (NOD, Preface) Love can become all-embracing only when we understand that Kṛṣṇa is the supreme beloved, the root of all creation. By embracing Him, we successfully embrace everyone, just as pouring water on the root of a tree successfully nourishes every leaf and branch. "*The Nectar of Devotion* teaches us the science of loving every one of the living entities perfectly by the easy method of loving Kṛṣṇa." (NOD, Preface) The word *yoga* means "to connect." Though *yoga*s are commonly used for health and fitness, the Vedic texts explain that *yoga* is meant to connect with God. So *bhakti-yoga* means to practice connecting with God and reestablishing our relationship with Him through acts of love and service, or devotional service. *Ending Evil* Will Lord Kṛṣṇa ever come to earth to put an end to all the evil deeds of human beings and make this world free from sin? Nabin Ranjan Das Via the Internet *Our reply*: There are many avatars*,* or incarnations*,* of the Supreme Being*,* as stated in *Śrīmad-Bhagavatam* (1.3.26): "O *brahmanas**,* the incarnations of the Lord are innumerable*,* like rivulets flowing from inexhaustible sources of water." However*,* the *Śrīmad-Bhagavatam* (1.3.28) states *krishnas tu bhagavan svayam*: "Lord Śrī Kṛṣṇa is the original Supreme Personality of Godhead Himself." From Kṛṣṇa come the avatars*,* who descend into this material world to carry out certain missions. This happens especially when miscreants and atheists dominate the planets. In the current age, Kali-*yuga*, many years will go by during which constant disturbances and social upheavals will prevail, but the Vedic literature predicts that at the end of the *yuga* Lord Kalki will descend to change everything: "Thereafter, at the conjunction of two *yuga*s [great ages], the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnu Yasha. At this time the rulers of the earth will have degenerated into plunderers." (*Śrīmad-Bhagavatam* 1.3.25) Lord Kalki will destroy the wicked rulers and the rest of the demoniac population and usher in a new age of goodness. The scheduled time for Lord Kalki's appearance is still hundreds of thousands of years away. But we don't have to wait that long to see evil diminish. Around five hundred years ago, Lord Kṛṣṇa came as Śrī Chaitanya Mahāprabhu and launched the *sankirtana* movement of the congregational chanting of the names of God. The Lord's names are also an incarnation, since He and His names are identical. The Kṛṣṇa consciousness movement is spreading the holy names all over the world, and this will no doubt go far in diminishing the evil in the world. *Worried Parents* I am practicing Kṛṣṇa consciousness and am facing a challenge by my parents. They tell me that if I practice Kṛṣṇa consciousness I will never be able to marry. They are generating fear in me about this. I wish to be a *brahmachari* now but get married in the future. But they fear that practicing Kṛṣṇa consciousness will cause me to renounce material things and wife. What can I do to convince my parents? Keval Via the Internet *Our reply*: You can start by showing your parents married devotees. Show them that in ISKCON there are many married couples who don't renounce married life. You can explain that *brahmacharya* is only one aspect of *bhakti* to Kṛṣṇa. Of the spiritual authorities known as the twelve *mahajanas*, seven are married: Lord Brahma, Lord Shiva, Manu, Prahlada, Janaka, Bali, and Yamaraja. So married people are equally important for spiritual life as *brahmacharis*. It is a misconception that spiritual life means only renunciation. Educate your parents by taking them to the temple and by showing them married devotees and famous examples from scripture. And be patient. They might need a little time to change their opinion. *No Peace* I am not able to get internal peace. I am always restless, and many times I have sleepless nights due to my career tension. How can I overcome all this? Ankit Via the Internet *Our reply*: You can lessen career tension, or stress in general, by carefully choosing your friends with and where you go for association. If you mix with people who are interested only in money and the opposite sex, stress and tension are a guaranteed result. The best solution is to go to your local ISKCON temple regularly, at least once a week, attend programs, and engage in some sort of service every time you go. Then gradually you will see your tension decrease, and you will be happy. *How to See God?* Is it possible to see God? If yes, then how? Vishal Via the Internet *Our reply*: Yes, we can see God (Kṛṣṇa). First we must get purified to the point of wanting only Kṛṣṇa. In our pure state of existence we are Kṛṣṇa conscious. Being contaminated by the material energy, our spiritual senses are now covered. If we take to devotional service and change our attitude to just wanting to please Kṛṣṇa, then we can qualify ourselves to get His mercy. When He is pleased with our purity, then He will reveal Himself to us. He wants to see our eyes full of tears of love for Him. The process of purification is to chant His name and glories, hear His instructions from His representative, and faithfully follow those instructions. *Looking for Happiness* How can I get happiness and not suffering? Santosh Kumar Bohara Via the Internet *Our reply*: Kṛṣṇa says that the material world is a place of suffering, so we can't escape it. But we can transcend it if we are situated in Kṛṣṇa consciousness, and not bodily consciousness. Easier said than done, but we will find some success if we take to this science of self-realization. We need to engage in spiritual activities to revive our spiritual consciousness; then we will not be so affected by material things. Plus, if we achieve complete absorption in our relationship with the Supreme Lord, Kṛṣṇa, we will reach the spiritual world and never return to this material world. So in this world you can become transcendental, fixed in your real identity, and next lifetime return to your real home, where there is no suffering. That is what Kṛṣṇa offers to those who take up the process of *bhakti*, loving service to Him. For too long we have neglected our real business of pleasing Him. You can begin the process by chanting the Hare Kṛṣṇa *mantra*, which is asking Him to accept your service again. This will put you back in contact with Him. Take up His service and be happy, even though the body will go through suffering. You can be fixed on Him, seeing the suffering as a reminder that your real goal is transcendence. This takes a lot of practice and purification, so please take up this process seriously and as soon as possible. Founder's Lecture: The Technique for Universal Love January 6, 1967, New York City *We can love everyone and everything only when we love God and know Him as He is.* > ahaṁ sarvasya prabhavo > mattaḥ sarvaṁ pravartate > iti matvā bhajante māṁ > budhā bhāva-samanvitāḥ "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts." —*Bhagavad-gītā* 10.8 "I am the origin of everything." "Everything" includes the universe. Whatever you can imagine, that comes within the category of everything. So if Kṛṣṇa is the source of everything, if you love Kṛṣṇa then you love the universe. Actually that is so. If you love your father, then you love your brother. If you love your country, then you love your countrymen. I am from India. So I am in a foreign country. If I see a gentleman from India, naturally I ask, "Oh, you come from India? Which part of India are you from?" Why the attraction for that person? I love him because I love India and he happens to be Indian. Love begins from the origin. If you love your body, then you love your finger. If you are careless of your body, your health, then you don't care for your finger. Therefore *Bhagavad-gītā* (10.8) says, *iti matva bhajante mam.* When one has understood the fact very nicely, scientifically, that God is the origin of all emanations, then by loving God he loves everything in the universe. If you think, "God is something manufactured by my imagination," then you cannot love the universe or God. You have to understand the position of God. In your Bible it is said, "God said, 'Let there be creation,' so there was creation." Creation is the universe. God created this universe. If you love God, then you love the universe. That is done automatically. If I say, "I love my body"—everyone loves his body—that does not mean I do not love my finger. *The Transformed Hunter* There is a nice example of how a God-conscious person loves everything. In Sanskrit a hunter is called *vyadha*. A *vyadha* was hunting in the forest and half-killing animals, such as boars, deer, and many others. The sage Narada was passing along the road, and he saw the suffering animals. "These half-dead animals are flapping. Who has harmed them in that way, half-dead? Why not fully kill them?" He went to the *vyadha* and asked, "Why are you doing this business? Better to kill them so that they may not suffer. What you are doing is a great sinful act." The hunter replied, "Oh, I do not know what is sinful or pious. My father has taught me this business. So I am doing this." Narada explained to him, "It is not a very good business. You had better do another business for your livelihood. Simply half-killing—better to kill them. But that is also not very good." "Then I am committing sins?" "Yes, you are committing sins." "Then if I give up this business, how shall I eat, how shall I earn my living?" "All right," Narada said, "I shall give you your necessities of life. I shall supply you. Give up this business." Narada initiated the hunter into spiritual life, and the hunter went to a sacred place to execute spiritual practices. When villagers understood that a *vyadha*, a hunter, had become a great saint, they brought him offerings of rice, flowers, fruits, and so on. And he executed his devotional service according to Narada's instructions. After some time, Narada wanted to show that devotee to his friend Parvata Muni. As they were arriving, the former hunter went forward to receive them. While going, he was very careful that even an ant may not be killed on the path. So he was jumping. Whenever there was an ant, he was jumping. Narada inquired, "While you were coming here, why were you jumping?" "Sir, there were so many ants. How can I kill an ant?" Just see. The same man who without any kindness was half-killing so many animals has become kind even to the ants. This is universal love. As soon as you become Kṛṣṇa conscious, as soon as you become God conscious, then your real, ideal, universal consciousness develops. Otherwise it is all simply word jugglery. There are so many doctrines of universal love, universal friendship, fraternity, but people are fighting and killing because there is no God consciousness. If you are after universal love, then how can you maintain regular slaughterhouses? How can you think that an American gentleman or lady is your countryman and not a cow, and not a goat, not a serpent? Where is your universal idea? Unless there is development of God consciousness, universal ideas are nonsense. They are all false, a jugglery of words. The first business is to understand your identity, God's identity, and your relationship with God, and to reform your actions in line with that understanding. Then there can be universal brotherhood. Otherwise it is simply a jugglery of words. *Love Everyone* If you are thinking in a universal way, how can you give protection to a human being born in America and send a cow to the slaughterhouse? What is your reason? Guest: This would be a personal love. Prabhupāda: Universal means all. You have to love everyone. Guest: If I don't love the cow as equally as I love a child, then it is a personal love because I'm defining qualifications. Prabhupāda: But how can you avoid this "personal"? Guest: Because to love the child only, I have to exclude other things, meaning the cow. Prabhupāda: But when you love, how can you avoid a person? What do you mean by love? In the universe there are so many men, animals, plants, beasts, and birds, and so many things. So we have to love everyone. That is universal. You cannot discriminate, "Oh, this is not universal, and this is universal." Universal means all-inclusive. You have to love everyone. That is universal. Guest: If I don't do that, then I have a love with limitations, and this is false. Prabhupāda: No. Not limitation. The point is, if you love the root, then you love everything. If you pour water on the root of the tree, then the branches, the flowers, the leaves, the fruits, and everything is nourished. You have to know the technique—how to love the whole. If somebody is loving the tree by putting water on every leaf, every branch, every flower, then he is spoiling his time. An intelligent man pours one bucketful of water on the root. Oh, it is distributed. If without knowledge of the root you want to love the branches, that is foolishness. You love your body. Why do you supply your food to the stomach? Why not to the eyes, to the ears, to the nose? Why not individually to every finger, every hand, every part, every hair? No. As soon as you put the foodstuff into the stomach, the energy is at once distributed everywhere. Similarly, universal love means to love God. People do not know the technique. This man, this hunter, loved God, and he became a lover of the ant automatically. There was no need of separate education. "Love this ant, love this cow, love this tree, love this country, love this man, love the white man, the black man, this man . . ." No. As soon as you love God, and you understand what God is, then you love everything. In the *Bhagavad-gītā* (14.4) it is said, > sarva-yonishu kaunteya > murtaya sambhavanti ya > tasam brahma mahad yonir > aham bija-prada pita "It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father." People are accepting *Bhagavad-gītā* as something Indian or Hindu, but actually it is not. It is universal. Kṛṣṇa says that there are many forms of living entities. There are 8,400,000 different types of bodies. "And all of them are My sons." So if you love Kṛṣṇa, then you love the white man, you love the American, you love the European, you love the Indian, you love the cow, you love the dog, you love the serpent—everything. You have to know the techniques. Simply by theoretical knowledge you cannot make any improvement. And these are practical examples. Because there is no love for God at the present moment, all this nonsense universal love, fraternity, is going to hell. Therefore we are interested in this Kṛṣṇa consciousness movement. You have to change your consciousness, make it full with Kṛṣṇa or God. Then everything will be all right. Thank you. Srila Prabhupada Speaks Out: No Need to Kill Animals *This conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place at ISKCON's farming village in New Vrindaban, West Virginia, on June 24, 1976.* Śrīla Prabhupāda: Who cares what a rascal believes or disbelieves? For instance, a child may receive some factual information and say, "I don't believe." His mother will say, "You are a rascal. Go to your room." So rascals may believe or not believe that they will have a next life and they must not slaughter animals. They believe or disbelieve. What is the difference? The next life is part of nature's law. Those who do not believe are *mudhas*, asses. And in their next life they will go to their room—Mother Nature will confine them in hog, dog, ass bodies. *Tatha dehantara-prapti.* In *Bhagavad-gītā*, Lord Kṛṣṇa gives this simple example: Just as the soul gets new bodies in this life—first a baby body, then a child body, next a teenage body, later an adult body, and finally an aged body—so after this life, he'll get still another new body. What is the difficulty in understanding this simple fact? We know that whatever body we have at present, it will not remain. In the womb, the soul had a very tiny body. When he emerged, he had a considerably larger body—a new body. And as time goes on, he will get another new body, and another new body, and another new body. And if at the end of this life he remains ignorant of his real, spiritual identity, then nature will force him into another womb and yet another new material body. So it is very difficult to deal with rascals who disbelieve in the spiritual self—the soul. It is difficult to deal with these ignorant rascals. That's a fact. But you should also know that in their ignorance, whatever else they are doing in their lives is defeat. Defeat. They are missing the priceless opportunity of going back to the spiritual world. Instead, they will have to stay in this material world and accept more and more material bodies—more rounds of birth, old age, disease, and death. Ignorant rascals are automatically defeated, by their very own ignorance. [*To a disciple:*] Your little baby here—does he believe he's going to get the body of a young man? [*To the baby:*] Do you believe? [*Laughs.*] Huh? What is your opinion? [*Laughter.*] Now, those who are flesh-eaters are going to get obnoxious bodies in their next lives. For their wanton cruelty, nature will force them into the bodies of hogs and dogs. So why don't you inform these unfortunate souls? Tell them, "Friend, you have no need to kill animals. When one of our cows dies, you can come here to our farm and take away the carcass. You'll have an ample supply of flesh, at no expense." Disciple: That would be illegal. The government would not allow it. It would be illegal. Śrīla Prabhupāda: Killing is illegal, according to the law of God. But the government does not want to follow God's law. They would rather follow their own cruel whims. On the one side, the government prohibits the flesh-eaters from eating animals who have died a natural death. On the other side, they allow the flesh-eaters to put millions of animals to most unnatural, painful death in slaughterhouses. These rascals are in power. But legally—according to God's law—they should permit flesh-eaters to eat only animals who have died a natural death. In India, for example, after some animal has died, people come and take the carcass away—free. They get it without any cost to themselves. They get the skin for making shoes and so forth. They get the flesh for eating. Let them cook and eat it if they want. The farmer does not charge anything. And we would not charge anything. "Here. You can take it. Why slaughterhouses? Take this." Disciple: Nowadays the government objects even if you let wild animals eat the carcass. Śrīla Prabhupāda: Oh, if jackals and foxes come and eat the carcass, the government doesn't like it? They would rather have the jackals and foxes come and eat townspeople? You see, once these wild animals have gotten their fill on some carcass, they will not attack humans. If a wild animal is not hungry, he will not attack you. Even a ferocious tiger—if his hunger is satisfied, he doesn't attack. So some day, when the government is made up of godly men, there will be no more slaughterhouses. And you'll be able to advertise, "Here is a cow carcass—available free." Those who are butchers and tanners can take the flesh and skins free. If they had to obtain these things from some slaughterhouse, they would have to pay. But this way, they'll make more profit. Disciple: Śrīla Prabhupāda, many people may object, "We don't want to eat an aged, partially decomposed carcass. The animal has to be slaughtered fresh." Śrīla Prabhupāda: That argument is not valid. For instance, on airplanes I have seen other passengers eating lobster. It is so decomposed, it has become exactly like pus. And this is how they eat it. Disciple: They cannot eat an animal when it is fresh. They never eat cows fresh. They age the flesh at least three weeks; otherwise, they say, it is not tasty. [*Laughter.*] Śrīla Prabhupāda: Yes. So the flesh must be partly decomposed in any case. Therefore, just as with humans, the animals should be allowed to die a natural death. Disciple: Śrīla Prabhupāda, we can point out all the benefits of this ideal spiritual civilization, but many people will say, "That's all right for you, but it's just not practical for us." Śrīla Prabhupāda: So what is not practical for you about our system of civilization? Our system: spiritual realization and compassion—kindness toward all the Lord's creatures. And your system: civilized cruelty. Your system is also not practical for us. In Memorium: Kṛṣṇa Dāsa Swami His Holiness Kṛṣṇa Dāsa Swami, a dynamic preacher and initiating spiritual master in ISKCON, passed away in the sacred land of Vrindavan, India, on July 20, 2016. His life reads like a story from the scriptures, much like his glorious departure from this world. Born in a pious family in Punjab, India, His Holiness was trained by his grandfather in devotional practices from his very childhood. Armed with a lifetime of encouragement in serving his dear Lord and the philosophical training to understand the essence of human life, Mahārāja took initiation in the Brahma *sampradaya* while simultaneously continuing with his academic studies. Years later, as a householder in London, Kṛṣṇa Dāsa Swami’s life took a dramatic turn when he met His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. What followed was a lifetime of extraordinary service all over the world, touching the hearts of many fortunate souls who dedicated themselves to the path of *bhakti*. Mahārāja constantly traveled and preached Kṛṣṇa consciousness all over the world, including India (or Bharata, as Mahārāja would always properly refer to the land of his birth), England, Mauritius, South Africa, Botswana, Zimbabwe, Spain, Portugal, America, South America, the West Indies, and Europe. Mahārāja met and discussed Kṛṣṇa consciousness and vegetarianism with world leaders, including Dr. Nelson Mandela. He also met with leaders of the Muslim community, sharing with them the teachings of *Bhagavad-gītā* and developing affectionate interfaith relationships. His Holiness was renowned for his fearless approach in preaching and his uncompromising attitude towards spiritual principles. Wherever he went and wherever he spoke, he would glorify Śrīla Prabhupāda as the savior of this material world. Mahārāja requested his disciples to memorize and live by the principles Śrīla Prabhupāda taught: “Books are the basis; purity is the force; preaching is the essence; utility is the principle.” And after a lifetime of inspirational devotional practice and service, Kṛṣṇa Dāsa Swami departed from this world in the same exemplary manner: completely focused on the essence of life. Although extremely ill, Mahārāja asked that he be taken to Vrindavan. And just as he crossed into Vraja-maṇḍala Bhumi, the most auspicious land of Śrī Śrī Radhe-Syama’s pastimes, Mahārāja departed from this world to continue his eternal devotional service. —Executive Committee of ISKCON's Governing Body Commission ## My Cancer Diagnosis as Kṛṣṇa’s Embrace *by Karnamrita Dāsa* *"I am now faced with a health challenge, which I have taken to be an answer to my prayers."* Each of us is the leading actor or actress in the drama of our life. In this drama there is no rehearsing, memorizing lines, or knowing the outcome. Rather, the plot unfolds as we move through life, suggesting new directions and understandings as we confront successes and reverses, or even upheavals. After living a regular life for my first eighteen years, an existential crisis propelled me to search for the purpose of life beyond the status quo of striving for the American dream. I started looking into the realm of the soul and God. After moving into a Hare Kṛṣṇa temple in 1970, I lived as a *brahmachari*, or unmarried celibate, for ten years, and as a temple-supported married man for four years before embarking on another life-changing quest. To help me stay the course in *bhakti*-*yoga*, I had to find myself materially and make peace with a turbulent upbringing. Keeping a journal for twenty years helped me sort out my life in surprising ways. Through writing, I learned to become more thoughtful, introspective, and philosophical. Building on this, I began blogging nine years ago on Kṛṣṇa.com, sharing my life’s struggles and successes. I also write about lessons from working with my therapist wife in helping devotee couples prepare for marriage and remain fixed through marital and family challenges. Moving to a wooded country setting twelve years ago in a devotee community was also life changing. I became more attuned to nature and observed practical lessons from the land and plants and in growing food. The peaceful, quiet environment has helped my writing and spiritual endeavors. While I was living the good life of spiritual practice and material peace, I was also aware of dissatisfaction in the midst of what seemed an idyllic setting. I began a habit of intense prayer for my spiritual progress, to find the root cause of my despondency, and to take appropriate action. *An Unexpected Diagnosis* I am now faced with a health challenge, which I have taken to be an answer to my prayers, since it has propelled me into another direction, of increased writing and speaking with a great sense of urgency. In November 2015 I discovered a swollen lymph node in my neck. After a month of tests, a biopsy revealed squamous cell carcinoma, which was considered a secondary tumor. A PET, or full body, scan revealed the primary cancer, in the nasopharyngeal area of the nose. Fortunately this was the only place cancer was found. Researching the various cancer treatments, both conventional and alternative, has been educational for my wife and me. There is much to learn about what cancer is, what it means when it grows in the body, and the best way to treat it. We found a nine-part documentary very helpful in our education about cancer and the quest for the best treatment. You can view it here: http://thetruthaboutcancer.com/ There are many alternative treatments with a high success rate, often more efficacious and with fewer side effects than conventional radiation and chemotherapy. Although most of you reading this don’t know me personally, this could be your story, which is one of the reasons I am sharing it. Or it might already be your story, since in the USA, cancer strikes 1 in 2 men, and 1 in 3 women, in their lifetime. In 2015 there were an estimated 1,658,370 new cancer cases diagnosed and 589,430 cancer deaths. After an exhaustive study of treatment options we learned about from the *Truth About Cancer* series and from well-wishing friends and doctors, we were on overload with too many choices, yet we had to make a decision. My wife, Arcana Siddhi, was understandably anxious. “What if we make the wrong decision and you die?” Eventually she took solace in the conviction that we would be guided to make the best choice, as were other people we heard from. She also came to accept that my death was one possible outcome. This acceptance helped her calm down and be at peace, as did our spiritual practices and reading scripture. Gradually, by taking the decision to pray and being open for guidance, we were able to narrow down our options and finally decide. We agreed on an herbal treatment offered at the Biomedical Clinic in Tijuana, Mexico, and also a diet based on the best of many recommendations. This began a new phase of my life when the idea of death became very real to me, beyond mere theory. I have been documenting my repeated visits to Tijuana for what may be a long journey of recovery. So far so good, as the visible tumor is shrinking. *More Hugs* Unfortunately, just mentioning the word cancer scares people, as if it were a death sentence, though it does foster many interesting conversations. This widespread generally negative impression about survivability from cancer adds to the stress people go through, and that isn’t good for healing. At the same time, I have been moved by the outpouring of love and appreciation I have received from my friends and family. I get the most amazing hugs—as well as looks of disbelief, as if I might disappear at any moment. What a world we would have if we always appreciated one another with such feeling! Arcana Siddhi and I joke that I may be partially attracting the cancer to feel such love and appreciation. Additionally, in a strange way, I have found my cancer diagnosis an empowerment to speak and write, as I do so with new conviction and authority. Although my friends and family are far more upset and worried than I am, I can honestly say, “It’s all good.” Whatever happens, I know it is for my ultimate spiritual benefit. Many verses in the Vedic scriptures have taken on a new and more relevant meaning, such as the classic verse in the *Śrīmad-Bhagavatam* (10.14.8) for surrender and acceptance of difficult conditions or circumstances: “My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words, and body, is surely eligible for liberation, for it has become his rightful claim.” Although I don’t think it is my time to go, I have found that this diagnosis fostered some interesting meditations on death, as guided by the *Gita’s* second chapter, and revealed all the hankerings and desires in my heart. As is often my process, I take time to observe my thoughts and feelings from a third-person perspective, so I can learn as much as I can from my reactions or responses. Here are some of my reflections: Who do I really think I am—my conditioned story, or an eternal soul? How do I define myself? What are my attachments? How much do I consider myself a servant of God, or an enjoyer of the world? Where is my faith? Where is my shelter? What is my relationship with the holy name? How much do I truly want the goal of pure devotion and love for Kṛṣṇa and everything in relationship to His service? How much do I care about others? What am I willing to give in the time I have left in my body? One of my responses to cancer, even as I do everything possible to strengthen my immune system and avoid foods that cancer likes, is to focus on living what is truly important to me, and praying to embrace whatever lessons cancer is meant to teach. I am practicing “effortless effort,” or remaining calm and open to any outcome, while trying to live what is right for me as a spiritual practitioner of *bhakti*. “In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.” (*Gita* 18.57). I have decided that I am not “fighting” cancer but sending it love and acceptance. Cancer is Kṛṣṇa’s agent and His loving embrace meant for my good, even if it leads to the death of my body. *Valuing the Moments* My natural response to the possibility of dying is to appreciate the opportunities and gifts of life, and furthermore, Kṛṣṇa’s blessings in even tiny details, in what I used to think of as ordinary or commonplace. For example, I write notes in books to emphasize and remember points. I am so grateful for the pencil and marvel at the eraser by which I easily make corrections. And now, avocados seem to be saving my life, as there are so many foods I can’t eat. I take the time to savor the taste. They have never tasted so good, and I thank Kṛṣṇa for creating them, and for making them plentiful and inexpensive. From this standpoint, appreciating the value of each moment is a great benefit in understanding the shortness of our life, and how it can end, biologically speaking, at any moment. Thus, contemplating our death is important, and death itself is not a failure—as is sometimes thought by doctors trying to save lives—just another natural stage of life. “One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.” (*Gita* 2.27) We can also question what is good or bad from a higher spiritual perspective, which is all about our growth as persons and souls. Once we decide what we must do, we have all the time we need. The attempt itself is our offering and our success, regardless of the outcome. “'Tis better to have loved and lost/ Than never to have loved at all," wrote Tennyson. In a similar way, we can say that it is better to try to give and serve than to hold back. There is no perfect time, only this moment. I am trying to live by this premise now, while praying to depend on Kṛṣṇa for direction. I have new motivation to follow the perfect design of my life. As we endeavor, we can also appreciate what comes to us, seeing behind it the Lord’s positive intent. *Optimism* Spiritual optimism is important, even as we see the world’s many miseries; and while our life endeavors are imperfect, we can take solace in many verses. “But those who always worship Me [Kṛṣṇa] with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.” (*Gita* 9.22) In light of my situation and my many shortcomings, I remember this verse often. Spiritual optimists are not Pollyannas. They realize the difficulties and severity of certain events, and still choose to be positive. Even though negative thinkers may be more objective about possible negative outcomes, that doesn’t mean they are happier or more successful. On our journey of self-discovery and spiritual improvement, or in dealing with a life-threatening disease or unavoidable death, at some point when we have done all we can, rather than “letting go” of something, we can “let it be” as it is, and allow “what is” to occur. My attempt and prayer is to surrender to Kṛṣṇa’s embrace and plan, seeing myself as a servant and not the supreme controller, even as I try to arrange for increased service. In this mood, as one of the many fruits of cancer, I am traveling to temples to give a talk entitled, “Facing Death to Live More Fully Today.” I begin my talk by saying, “I may die today,” to make a point about the importance of whatever time we have, since we are all “near death.” Facing death is not an idle wait for me, though it has given me a new intensity in my spiritual practice. I feel compelled to do many activities I’ve been procrastinating about, including publishing my new free-verse poetry book, *My Yoga of Expression*. Therefore I can unequivocally say that my cancer is Kṛṣṇa’s loving embrace for me, and I am grateful for its opportunities for spiritual and personal growth. *Called to Surrender Today* There is no tomorrow. Surrender must be now. Acknowledging my disqualifications— laziness and material distractions— I refuse to let them define me. My excuses are all lame, without any currency or meaning. I can only pray for mercy and sincerity, which supersedes everything. I must empty myself today of the unessential and superficial. The world is a perilous mess. All I can do is offer my soul, fulfill my need for power by connecting to our Source, which gives its illumination and love, full of spiritual nourishment. I offer myself so I can give what is required to share Kṛṣṇa’s love and kindness. I can show a way to wholeness, the divine potential of everyone, a way to fulfill our hankering heart by using our nature and *karma* as an instrument of divine love— for me, the greatest blessing! —From the Epilogue to *My Yoga of Expression,* by Karnamrita Dāsa *Karnamrita Dāsa lives at Prabhupāda Village, a devotee community in North Carolina. His poetry book* My Yoga of Expression *is available at Amazon.com.* ## Sprinkling Kṛṣṇa Consciousness at Work *by Meera Khurana* *Lord Chaitanya instructed His followers to tell everyone they meet about Kṛṣṇa. Here's how one devotee is trying to take up that task.* I was born into a Kṛṣṇa conscious family. My mother was six months pregnant with me when she and my father were initiated by Śrīla Prabhupāda. So, while growing up, I was frequently informed of the extreme rarity of achieving a human birth, as stated by Prahlada Mahārāja: *durlabham manusham janma* (*Śrīmad-Bhagavatam* 7.6.1). My mother often reminded me that I shouldn't let this unique and rare gift pass by wastefully. I achieved good academic qualifications and enjoy the analytical and technical challenges of work in banking. When I was a child, my father had often said that Śrīla Prabhupāda told him to not give up working, but to add Kṛṣṇa to your life. Even though I practiced Kṛṣṇa consciousness at home, I left it there. I wasn't telling anyone the glories of Kṛṣṇa consciousness. This made me feel I was lacking in a fundamental duty. I felt it was selfish to not spread Kṛṣṇa consciousness to "whomever you meet," as instructed by Śrī Chaitanya Mahāprabhu: *yare dekha, tare kaha 'kṛṣṇa'-upadesha* (*Chaitanya-charitamrita, Madhya* 7.128). Introducing Kṛṣṇa to others at work seemed daunting to me. Prahlada Mahārāja, a five-year-old boy, did it at school even though the most powerful enemy imaginable, in the form of his father, was trying to stop him. Surely no one can have a stronger a reason to not tell people about Kṛṣṇa consciousness than Prahlada Mahārāja did. I eventually decided to try to sprinkle some small elements of Kṛṣṇa consciousness at work. I thought, "Why does it need to be that different from doing it in the street?" Admittedly, it would not be full-time, but opportunities are there in many ways. Moreover, it is easier to talk to people at work, as they already interact with you as part of the work and want to get to know you personally. Surely they are looking for Kṛṣṇa and need Kṛṣṇa just as much as every other living entity. I believe my time at work and the social interactions there can be used positively in this respect. I've been trying subtle, nonintrusive ways to inject Kṛṣṇa into my day-to-day office life. Here are some of the things I do and the opportunities I take advantage of: *Sharing* *prasādam*: People bring food treats to the office on special occasions, so I bring *prasādam*. Things like biscuits, cakes, and sweets always go well. *Prasadam* removes impurities from the heart and sows the seed of love of Godhead. It can even soften the heart of an atheist. An additional benefit of *prasādam* is that it often initiates a conversation about the food. I've found that this is a good way to start talking about food in the mode of goodness and the sanctification of food, or making food sinless by offering it to God. This is a novel concept to most people, even religious people. People of other religions find this interesting and even wonder why it is not part of their religion. If you love God, why not offer Him gifts? It is also a good way to explain why we eat only cruelty-free food. Because God is the father of everyone, a concept all faiths seem to agree with, He does not accept anything involving cruelty or the killing of His children. In this way I can introduce an argument for vegetarianism. *Prayer rooms and interfaith discussions:* With the growth of diversity and the promotion of cultural awareness in workplaces, faith or prayer rooms have become common. These are a natural place to leave transcendental literature, such as *Bhagavad-gītā As It Is*, *The Science of Self-Realization*, short introductory books, and local temple flyers for Sunday programs. Even though many people who visit prayer rooms already follow a religion, the rooms do provide an informal way to introduce Kṛṣṇa consciousness to people who may otherwise have no idea of it. I have found that people who practice the traditional monotheistic religions are interested in what Eastern religions believe, but have the common misconceptions that Hindus worship many gods, including elephants and monkeys, and have no one predominant scripture—no equivalent of the Bible or Koran. Hence, they have a somewhat negative and misleading impression to start with. I usually give a succinct explanation to correct this misunderstanding, such as, "We believe in one God with unlimited names to reflect His unlimited potencies. The most common name is Kṛṣṇa, which means the most attractive person, because God is all-attractive. As Islam has ninety-nine names for God, we have innumerable names, as God cannot be limited in any way. "We have a predominant scripture, called *Bhagavad-gītā*, which means 'The Song of God.' It was spoken by God directly, not via a medium, over five thousand years ago. Vedic religion does not have a start date, as God has always existed. *"What some people consider gods are actually demigods, or empowered servants of the one God."* I have found this explanation surprises people, as it defeats their main criticisms. It is not what the common understanding of the broader term *Hinduism* is known for, but people generally seem much more able to accept it as a serious faith rather than trying to mock it. In fact, I have found that these simple, yet profound facts impress people, especially when they hear the meaning of Kṛṣṇa and *Bhagavad-gītā*, and the confidence with which we can state these: this is God and this is His scripture. *Communal book areas*: Some offices provide areas where books can be swapped. I have left books, including the *Bhagavad-gītā* and Hare Kṛṣṇa cookbooks, mainly *The Higher Taste*. I'm surprised at how quickly they have been taken, sometimes within a day. Perhaps someone who would not have otherwise obtained these books has taken them home, read them, and passed them on to others. As Śrīla Prabhupāda said, his books are like time bombs waiting to transform hearts. Hare Kṛṣṇa bookmarkers are always popular. I've placed ones with the *maha-mantra*: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. I place them inside the books I leave too, and I include the address of the local temple. *Noticeboards*: I place a Rathayatra poster every year on our office noticeboard. Even if people do not go, they see the beautiful face of Lord Jagannatha on the poster, getting their first *darshana* of the Lord of the Universe. It may not have an immediate effect, but someday it will. *Chat channels*: Some organizations have social chat channels that staff can join. They're often used for clubs for sports, music, food, and other interests. Some organizations have one for each major religion. If Hinduism is missing, you can ask that it be added. On a Hinduism channel, I've seen people daily quoting the favorite *mantra* of the various demigods they worship. I write the Hare Kṛṣṇa maha-*mantra* on it every day. It's a nice way for me to start my workday, and it makes people on the channel read and be reminded of the maha-*mantra* each day. I also post links to our festivals and what they mean, such as Gaura Purnima. Even many Hindu Indians have little awareness of this festival, one of the biggest on our Vaishnava calendar. This is a way to introduce people to more aspects of Vaishnavism. Gaura Purnima falls on the same day as Holi, which Hindus know about. But they are unaware of the original story of Holi from Prahlada Mahārāja's time and find my post on that topic enlightening. *Being exemplary with colleagues*: This is in tune with *bhakti-yoga*. By showing empathy and being friendly, you'll encourage people to want to know about the source of your inner strength and contentment. In every aspect of life, we should try to be an ambassador for Śrīla Prabhupāda's mission. *Taking advantage of festivals*: During festival days like Diwali, which not only Vaishnavas but most Indians celebrate, I bring sweets to work. I have found that not many people know much about Diwali. They know only that it is "The Festival of Light." I created a "Meaning of Diwali" sheet and placed it with the sweets for people to read or take away with them. People expressed gratitude at having been given a glimpse of the richness and deep substance of Vedic culture and literature. When colleagues are going to big music festivals, I always mention that Hare Kṛṣṇa devotees may be there and encourage them to look out for them—for the delicious food and the chanting. This gives people the opportunity to hear Kṛṣṇa's name, maybe chant themselves, and enjoy some *prasādam*. *Exchanging gifts*: If gifts are exchanged, such as during "secret Santa" events at Christmas, people always seem to appreciate receiving a Hare Kṛṣṇa cookbook. Almost everyone cooks sometimes, and the book may inspire even the occasional cook to try a recipe. When I've given a cookbook, I've seen others ask the receiver to borrow it. The introductory chapters in Hare Kṛṣṇa cookbooks present a good, simple overview of Vaishnava philosophy. *Using vegetarianism*: Being in London, I suggest Govinda's Restaurant to people looking for vegetarian places to eat, or when vegetarianism comes up in conversations. This is usually a good chance to explain why we do not eat meat, and to introduce the ideas of *karma* and reincarnation. Topics around food and diet are an excellent opportunity to bring up vegetarianism and the role of cow as mother—an idea some may mock at first. But when I explain the reason, I find everyone appreciates the simple common-sense logic. *Using musical interests*: Other examples may be more specific. An older colleague told me he has hearing problems because he used to go to a lot of concerts and music festivals when he was young in the 1970s. I brought up the seventies pop band the Rubettes. He remembered them well. I told him I frequently see a key member of the group at Hare Kṛṣṇa events, as he has become a devotee. This encouraged him to immediately search them on the Internet, ask questions about Kṛṣṇa consciousness, and research websites with information. People's musical interests can be a good opportunity to introduce them to Kṛṣṇa consciousness. *Cultural opportunities*: Corporate committees on diversity and cultural awareness sometimes host events involving various faiths. This can give opportunity to have a representative from Kṛṣṇa consciousness. Intranet websites on diversity and cultures are also common. They provide information or links for various cultural beliefs. A section for Kṛṣṇa consciousness can be added, along with links to Kṛṣṇa websites. I have found these to be some simple ways to add a little bit of Kṛṣṇa consciousness to day-to-day office life. They are not intrusive, and people generally appreciate them. And there are always other ways, tailored to location, people, and local events. *Meera Khurana lives and works in London. Her parents, Manu Dāsa and Kṛṣṇa Kamala Devī Dāsī, were initiated by Śrīla Prabhupāda in the early 1970s.* ## How Association Can Ensure Our Spiritual Life *by Purushottama Nitai Dāsa* *Keeping company with devotees of Lord Kṛṣṇa guarantees a safe and secure journey back to Him.* Śrīla Prabhupāda many times repeats the importance of association, and he even declares that success in spiritual life depends mostly on the company we keep. Association creates a strong and lasting impression in our life. Association being contagious, we unknowingly inherit the qualities of the people we spend time with. And this is why all spiritual seekers are advised to keep company with devotees who are very sincere in their devotional pursuit. Association assures us that we aren’t alone in the spiritual journey; our fellow travelers’ warmth and comfort make us always feel protected. The material club of the Lord continuously reminds us that in this world it is hard to be materially happy, yet simultaneously, ephemeral allurements entice us to look for sensual pleasures. But if we choose to be led and guided by senior practitioners and associate with likeminded seekers who care for us and make us feel wanted, then the goal of achieving love for Kṛṣṇa, which may look daunting in the beginning, can ultimately be realized. For a child, achieving the affection of a selfless father is simple; the child just needs to reciprocate with the father’s love. Similarly, being our original loving and caring father, Kṛṣṇa is always ready and willing to reciprocate with us; we just need to take a sincere step towards Him. To develop deep attachment for Kṛṣṇa, we need to get attached to those who are very much attached to Him. An iron rod put into fire acquires the qualities of fire after a while; similarly if we remain in the association of Kṛṣṇa’s lovers, our heart will eventually get flooded with love for Kṛṣṇa. *Protecting Our Spiritual Life* While looking for the company of sincere souls, we need to give up the company of those whose association can drag us away from Kṛṣṇa. In a nondevotional environment our old bad habits can crop up anytime, or we may not find enough enthusiasm to sustain our devotional desire. In *The Nectar of Instruction*, Rupa Goswami warns that “associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness" will spoil our spiritual life. Lord Chaitanya says, *asat-sanga-tyaga,—ei vaishnava-acara*: Characteristically, a Vaishnava is one who gives up the association of worldly people, or nondevotees. Śrīla Narottama Dāsa Ṭhākura has advised that one should always live in the association of those who are sincerely practicing devotional life and following the footsteps of previous *acharyas*—*tandera carana sevi bhakta-sane vasa*. *Two Kinds of Association* Scripture lauds the craving for the association of great souls and says that one can look for two types of association: *vapu* and *vani*. *Vapu* means associating physically, and *vani* means associating through words. Although both are important, *vani*—associating with the teachings of revered saintly persons—is eulogized. In fact, learned spiritual authorities declare that if we associate with the wise words of worthy sages and live by them, we can progress remarkably in our spiritual life. But if we merely want to stay close to holy persons without imbibing their devotional virtues and actualizing their sage advice in our own life, then such closeness won’t help us much. If we turn the pages of history, we will find many spiritual stalwarts who had little opportunity to associate physically with their **guru*s*. Our Śrīla Prabhupāda met his *guru*, His Divine Grace Bhaktisiddhānta Sarasvati Ṭhākura, perhaps a dozen times, and the sage Narada Muni associated with great Vedantists for only a few months. But the life-transforming instructions they received were ingrained in their heart and guided them throughout their lives; they never felt bereft of the love of their spiritual guides. Underlining the importance of *vani*, Śrīla Prabhupāda said that he would always be present with us in his books. We can always associate with the Supreme Lord, Kṛṣṇa, with Śrīla Prabhupāda, and with all saintly people if we constantly contemplate their teachings and dovetail all our activities accordingly. Kṛṣṇa spoke the *Gita* not just to Arjuna, but through Arjuna to all of us. After hearing the *Gita*, Arjuna said to Kṛṣṇa, “I am prepared to act according to Your instructions.” (18.73) We can also say the same to Kṛṣṇa, and like Arjuna become Kṛṣṇa’s close friend. To ensure our spiritual life, we should always surround ourselves with Kṛṣṇa’s genuine lovers and orchestrate our life according to their teachings. If we aren’t fortunate enough to have the opportunity to be surrounded by devotees, we should pray for that. The Lord will surely answer our prayer and put us in their company. Devotees' association always positively influences us. The grit of the sincere seekers motivates us to become more resolute in our purpose. The lives and teachings of senior devotees inspire us, and when we come across those who have braved monumental difficulties in their pursuit of self-realization, we too become enthusiastic to continue with our devotional lives, tolerating all challenges and fixing ourselves firmly on the final goal of attaining Kṛṣṇa. While associating with devotees, we must take care that our mind wholeheartedly cooperates. If not, we may be in the temple, standing in front of Kṛṣṇa with several devotees amidst a mellifluous *kirtana* of the holy names, but still be contemplating nondevotional subjects. Such association will not help us much. We should always entice or cajole or force our mind to accompany us whenever we are in devotees’ company. And when our mind starts enjoying the spiritual ambience, we can reap the maximum benefit of association. The company of God’s messengers will help us exorcise all our insatiable worldly desires, purify our life, and take us closer to the object of our love—Lord Kṛṣṇa. *Purushottama Nitai Dāsa is a member of the congregation at ISKCON Kolkata. He works at Tech Mahindra as an associate solution designer.* ## The Greatest Wonder of the World: King Yudhishthira and the Mystery of Death *By Satyaraja Dāsa* *If we know that death is inevitable, why do we act as if we will live forever?* "That is the wonderful thing. *Kim ashcaryam ata param,* Yudhishthira Mahārāja said. He was asked, 'What is the most wonderful thing in this world?' So he replied, 'This is the most wonderful thing—that everyone sees that everyone is dying, [yet] he's thinking, "I shall not die." This is the most wonderful thing.'" (Śrīla Prabhupāda, Morning Walk, July 11, 1976, New York City) The ancient *Mahābhārata*, one of India's two great epics, tells an intriguing story about death (*Vana-parva* 313). During a complex series of events leading up to the Battle of Kurukshetra, the five righteous Pandava brothers (Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva) find themselves exiled to the forest. Toward the end of their allotted banishment, Yudhishthira, the eldest brother, discovers that his brothers have died after drinking water from a lake. This was instigated by Yamaraja, who wants to test Yudhishthira with a series of questions.* Yamaraja is known as Dharmaraja because he judges and punishes those who transgress *dharma*, or rules of human behavior. When Yudhishthira arrives at the lake, Yamaraja challenges him to answer a hundred questions about *dharma*. If he answers incorrectly, he will face the same fate as his brothers. The questions and answers are presented as a *samvada* (conversation), and each one is short, like a Vedic *sutra*. It is the last of these questions that concerns us here: "What is the most wonderful thing in the world?" Yudhishthira responds in a surprising way: > ahany ahani bhutani > gacchantiha yamalayam > shesha sthavaram icchanti > kim ashcaryam ata param “Hundreds and thousands of living entities meet death at every moment, but foolish living beings nonetheless think themselves deathless and do not prepare for it. This is the most wonderful thing in this world.” *Why "Wonderful"?* Before commenting on the profundity of this teaching, I would like to briefly address the troubling word *wonderful* (translation of *ashcarya*), found in both the question and the answer. It is used not only in Prabhupāda's summation of the story, but also among devotees when they talk about this verse. Why is the word troubling? Today, when we call something *wonderful* we usually mean “exciting” or “unusually good,” and the dictionary gives these definitions. But this is clearly not how Prabhupāda and the *Mahābhārata* use the word here. *Wondrous*, on the other hand, is defined as "amazing" or “that which is to be marveled at”—this would be more to the point. Of course, the word *wonderful* can mean "full of wonder," and no doubt Prabhupāda was using it in that way. But in modern parlance it has taken on other connotations. Discussing this *Mahābhārata* story elsewhere, as, for example, in his *Teachings of Lord Kapila* (Text 41, Purport), Śrīla Prabhupāda indicates that the word *ashcarya* can be rendered as "amazing": "Yudhishthira Mahārāja said that this was the most amazing thing in the world. No one thinks that he is going to die, although everyone else is dying." *Ashcarya* is generally translated as "astonishing," "surprising," "amazing," and so on. Śrīla Prabhupāda translates the word in that way in *Bhagavad-gītā As It Is* (2.29), where he translates *ashcarya-vat pashyati kashcid* as "Some look on the soul as amazing." He doesn't translate the word as "wonderful" in this context, though he could have, and that would also have been an accurate translation in this verse. *"Remember Your Mortality"* But back to the profundity of Yudhishthira's words. His proclamation about death is like an Eastern version of *memento mori*, a Latin phrase that means "Remember your mortality." The idea became a staple in Christian philosophy, where it was understood that people tended to live sinfully when they forgot or neglected their mortality. Early Church fathers said that the contemplation of death—not in a morbid way, but with depth and insight—would lead to proper focus in life, directing one's course of action in a positive way. Ernest Hemingway said that every true story ends in death. Clearly, dying is life's one certainty. And yet we avoid it with every fiber of our being. Why? If we know that death is coming, without doubt, why do we act as if we will live forever? This is Yudhishthira's point, and its implications are multifaceted. First of all we are in denial. Death indicates the end of everything we know and love. It is the ultimate disruption. And it marks the unknown, something we generally fear. We want to abide in what is comfortable. Why take chances? Further, death is associated with pain—old age, disease, and death. Undesirable, to say the least. There is another reason we dislike death: it is entirely unnatural to us. Because we're spiritual beings, death feels unfamiliar. Not being self-realized, we are unaware of our eternality and our spiritual identity. Yet we intuit that something is wrong with dying. We know, at least on a subliminal level, that it is not for us. It goes against our grain. Yudhishthira's teaching here in the *Mahābhārata* carries some irony, which correlates well with the Sanskrit *ashcarya*. We have discussed how people are foolish, not admitting to themselves that they will die, even though they know that everyone who lived before them is now dead. But one should also consider the following: On a deeper level, death cannot really touch us. Thus, Yudhishthira's answer may indeed be referred to as wonderful or astonishing: We think we will never die, and in a spiritual sense we are correct. *From Acceptance to Action* But what to do while alive? This is the real question. Yudhishthira's answer about death is only part of the equation. He tells us that death is inevitable and that we should simply admit that fact. Further, he intimates that since we aren't inclined to admit the truth of death—to ourselves or others—we avoid preparing for death. We don't act as if death is a reality. So if we are ready to admit the truth of death, what do we do? How should we behave? What would appropriate action look like? Would we simply mope around, bemoaning our unseemly fate? Not at all. There is a cousin verse that takes us to the next step. While Yudhishthira tells us about our avoidance of death, King Kulashekhara, a great devotee in the Śrī Vaishnava tradition, suggests what to do when we're ready to acknowledge that death is a fact of life. In his *Mukunda-mala-stotra* (38), he writes, > ashcaryam etad dhi manushya-loke > shudham parityajya visham pibanti > namani narayana-gocarani > tyaktvanya-vaca kuhaka pathanti "The greatest wonder in human society is this: People are so incorrigible that they reject the life-giving nectar of Lord Narayana's names and instead drink poison by speaking everything else." From the Bhaktivedanta Book Trust commentary: "Both King Kulashekhara and Mahārāja Yudhishthira use the word *ashcaryam*, 'amazing,' in the sense of amazingly stupid." In other words, both kings highlight the foolishness of ignoring death and the proper action to prepare for it. Yudhishthira says we are simply avoiding this action, and Kulashekhara tells us what that action is: embracing the holy name of Narayana (Kṛṣṇa). The Supreme Lord has hundreds of millions of names, including the names Narayana and Kṛṣṇa. Scriptures and sages recommend that we chant the names of God, thus developing our spiritual body in earnest. In this way we can overcome death, not by adopting the misguided notion that we will somehow live forever in a material body. By chanting the Lord's names, we nourish the soul. In this world there is no greater wonder. *After Yudhishthira answers his questions, Yamaraja brings the Pāṇḍavas back to life. *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.* ## Śrīla Prabhupāda: Our Founder-Ācārya *Your Śrīla Prabhupāda* *by Sureshvara Dāsa* *Let’s consider how Śrīla Prabhupāda is for everyone, and then look at some ways to access and nourish our personal relationship with him, our founder-*acharya*.* To honor the fiftieth anniversary of Śrīla Prabhupāda’s incorporation of the International Society for Kṛṣṇa Consciousness, BTG presents the final part of a ten-part series celebrating Śrīla Prabhupāda’s unique, transcendental position in ISKCON, as well as every follower’s foundational relationship with him. *Universal Teacher* The year was 1935. In February Abhaya Charanaravinda Dāsa spoke at the Vyasa-puja1 celebration of Śrīla Bhaktisiddhānta Sarasvati Ṭhākura in Bombay. Not only was the Ṭhākura Abhaya’s spiritual master, he was the founder-*acharya* of the entire Gaudiya Mission,2 which had ignited a renaissance of Kṛṣṇa consciousness throughout the Indian subcontinent. Addressing the assembly, Abhaya declared: The Acharyadeva to whom we have assembled tonight to offer our humble homage is not the *guru* of a sectarian institution or one out of many differing exponents of the truth. On the contrary, he is the Jagad-*guru*, the *guru* of all of us; the only difference is that some obey him wholeheartedly, while others do not obey him directly. In 1971, after Prabhupāda had become ISKCON’s founder-*acharya*, a reporter asked him how many followers he had. "Unlimited,” Prabhupāda replied, echoing his earlier homage to Śrīla Bhaktisiddhānta. “Some admit and some don't admit. Admit you are a servant of Lord Kṛṣṇa, and your life will be a success.”3 *Global Preacher* Between 1965 and 1977 Śrīla Prabhupāda circled the globe fourteen times, establishing the Kṛṣṇa consciousness movement on every major continent. He initiated nearly five thousand disciples and inspired countless more people to accept Kṛṣṇa as the Supreme Personality of Godhead. At an age when most people wish to be comfortably retired, Prabhupāda kept up a nonstop preaching pace, tirelessly responding to his mission’s demands. As he wrote one disciple: Regarding your invitation that I attend the Rathayatra festival in San Francisco, on July 7th, it is possible that I may attend depending on when I finish my European tour. I am due to arrive in Rome on May 23, then after a week Geneva, then Paris and possibly Stockholm, Germany and England. If there is time I can fly directly from Europe to Los Angeles and go to the festival, then as you suggest, go to Australia Rathayatra via Hawaii. This is known as jet-age parivrajakacharya.”4 (Letter to Jayatirtha Dāsa, 5 May 1974) Astonishingly, jet-age Prabhupāda never experienced jet lag, or ignored it if he did, instantly adapting to the time at his latest destination. And though most of his disciples were young enough to be his grandchildren, they couldn’t keep up with him. As Prabhupāda once told a personal assistant, “My desire is to spread Kṛṣṇa consciousness everywhere at once.”5 *Matchless Giver* That Śrīla Prabhupāda founded over one hundred Hare Kṛṣṇa temples, schools, farms, and restaurants, all while writing and publishing dozens of translations and commentaries on foundational Vaishnava scriptures, is simply superhuman. How did he do it? For one thing Prabhupāda didn’t sleep much. After going to bed at ten, he would usually rise at midnight and write through the wee hours. If he had time, he would nap for maybe a half hour after breakfast and a full hour after lunch. His days and nights were a seamless weave of selfless acts. Another short sleeper is the cow, to whom Prabhupāda would sometimes compare himself. Guru Dāsa recalls that in Bombay he once told Prabhupāda he was concerned not enough people would come to a program the devotees had arranged. Prabhupāda replied: “No, I am like a cow, I give milk anywhere. That is what I like to do.”6 *Avesha-avatara* The *Śrī Chaitanya-charitamrita* (*Antya* 7.11) states: “The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the *sankirtana* movement.” Commenting on this verse in *Antya* 2.14, Prabhupāda further identifies the one who empowers the spreader of the chanting: “Unless one is empowered by the Supreme Personality of Godhead, Śrī Chaitanya Mahāprabhu, one cannot spread the holy names of the Hare Kṛṣṇa *maha-mantra* throughout the world. Persons who do so are empowered. Therefore they are sometimes called *avesha-avataras*, or empowered incarnations, for they are endowed with the power of Śrī Chaitanya Mahāprabhu.” Once an Indian swami criticized Prabhupāda’s global preaching by saying that, if Chaitanya Mahāprabhu had wanted Kṛṣṇa consciousness in the Western countries, why didn't He go there Himself? To which Prabhupāda replied: "He left the credit for me. He loves His devotee more than Himself!”7 Yet Prabhupāda always passed on that credit to others—to his followers, to his spiritual master, and finally to Kṛṣṇa Himself. It is a mark of Prabhupāda’s absolute transparency as an *avesha-avatara* that he named the Hare Kṛṣṇa movement after Kṛṣṇa, not Bhaktivedanta Swami, whom most of the world has yet to know. *ISKCON’s Founder-acharya* If Śrīla Prabhupāda is for everyone, he is certainly for everyone in his ISKCON. In 1994 ISKCON’s Governing Body passed its first founder-*acharya* resolution: a. Śrīla Prabhupāda is the foundational *shiksha-guru* for all ISKCON devotees. b. Śrīla Prabhupāda's instructions are the essential teachings for every ISKCON devotee. c. Śrīla Prabhupāda's books are the embodiment of his teachings and should be accepted as the standard by all future generations of ISKCON. d. Śrīla Prabhupāda should be worshiped daily by every ISKCON member. e. Every spiritual master is responsible to guide his disciples to follow Śrīla Prabhupāda's instructions.8 More founder-*acharya* resolutions since then have identified our foundational relationship with Śrīla Prabhupāda as the sublime pivot around which all our relationships in ISKCON turn. He is the unity amid our diversity. *Your Śrīla Prabhupāda* If you were born after Prabhupāda’s time, or never knew him when he walked among us, you may be wondering, as many do, what will happen to his Society when the last “Prabhupāda disciple” has left this world. If we take “disciple” as “follower,” we can understand that as the Hare Kṛṣṇa movement continues to expand, Prabhupāda’s presence will likewise continue through his divine instructions. We may have different *gurudevas*, but since we all share the same founder-*acharya*, generations will continue to follow Prabhupāda into and out of this world, sharing Kṛṣṇa’s mercy with suffering humanity in many ways. Which Prabhupāda inspires you most? Prabhupāda the world *sankirtana* party leader? The divine writer? Sublime chef? Back-to-nature prophet? Cultural conqueror? Master educator? Founding father? A transcendental Renaissance man, Prabhupāda is many-sided, but to whichever side you’re attracted, there are standard ways to build your personal, foundational relationship with His Divine Grace. *By Spiritual Sound* The first and foremost way we can all connect with Prabhupāda is by becoming keen students of his spoken and written word. Regular, attentive hearing from our founder-*acharya*—especially in the company of like-minded devotees—grounds us in the one relationship that nourishes us all. In August 1968 a new initiate in Montreal told Prabhupāda she felt far away from him when he wasn’t there in person. Prabhupāda replied: Oh, that you should not think . . . There are two conceptions [of the spiritual master]: the physical conception and the vibration conception. So physical conception is temporary. The vibration conception is eternal. Just like we are enjoying or we are relishing the vibration of Kṛṣṇa's teachings. So by vibration He is present. As soon as we chant Hare Kṛṣṇa or chant *Bhagavad-gītā* or *Bhagavata*, so He is present immediately by His vibration. So we should give more stress on the sound vibration, either of Kṛṣṇa or of the spiritual master. Then we'll feel happy and no separation.”9 Separated from Śrīla Bhaktisiddhānta for decades, Prabhupāda would nonetheless say he always felt his spiritual master to be right by his side. How? By absolute absorption in studying and presenting Śrīla Bhaktisiddhānta’s teachings. Likewise, in the company of sincere and serious devotees absorbed in studying and presenting Prabhupāda’s teachings, we can access and develop our core connection with His Divine Grace. *By His Mission* While some devotional groups focus on seeing Kṛṣṇa face-to-face, Prabhupāda emphasized that the best way to see Kṛṣṇa is to serve His mission under the guidance of His pure devotee, the spiritual master. When one becomes serious to follow the mission of the spiritual master, his resolution is tantamount to seeing the Supreme Personality of Godhead. . . . In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead. . . . This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush of Vrindavana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty. (*Śrīmad-Bhagavatam* 4.28.51, Purport) As Śrīla Bhaktisiddhānta would say, "Don't try to see God. You work in such a way that God will see you.”10 And when that work is done cooperatively in Prabhupāda’s mission—synergizing the efforts of many generations—Kṛṣṇa sees and blesses us manyfold. *No Jumping Over* In the early 1970s, as the first ISKCON devotees started to visit India, they became attracted to reading the English works of Śrīla Bhaktisiddhānta and Śrīla Bhaktivinoda. Prabhupāda was not pleased: You cannot imagine what my spiritual master said. Or even if you read some books, you cannot understand unless you understand it from me. This is called *parampara* system. You cannot jump over to the superior *guru*, neglecting the next *acharya*, immediate next *acharya*.11 Why, then, in his purport to the very first verse of the *Śrīmad-Bhagavatam*, does Prabhupāda invite “the serious student” to study the commentaries of great Vaishnava scholars? Within the past five hundred years, many erudite scholars and *acharyas* like Jiva Goswami, Sanatana Goswami, Vishvanatha Chakravarti, Vallabhacharya, and many other distinguished scholars even after the time of Lord Chaitanya made elaborate commentaries on the *Bhagavatam*. And the serious student would do well to attempt to go through them to better relish the transcendental messages. As Prabhupāda knows, before studying others’ commentaries, his serious students will have the sense to do what naive neophytes won’t: ground themselves in the Bhaktivedanta purports, the lens through which we see all teachings. And to help us look through that lens, our initiating and instructing spiritual masters play crucial roles. Best not to jump over anyone, neither our founder-*acharya* nor our “immediate next” *acharya*s. We need all the help we can get. *Imbibe and Impart* The more we imbibe Śrīla Prabhupāda’s teachings, the more responsibility we have to impart them to others. When Prabhupāda sees we’re sincerely following him, he blesses us with the realization to pass on his teachings in ways both faithful and fitting. Prabhupāda explains: Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous *acharya*. He must have full confidence in the previous *acharya*, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. . . . *The original purpose of the text must be maintained.* [Prabhupāda’s emphasis] No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. (*Śrīmad-Bhagavatam* 1.4.1, Purport) To imbibe and impart Prabhupāda’s legacy is to become **guru*s* in our own right—not to imitate or replace our founder-*acharya*, but to follow in his footsteps: “Because people are in darkness, we require many millions of **guru*s* to enlighten them. Therefore Chaitanya Mahāprabhu's mission is, He said, that ‘Every one of you become *guru*.’”12 *Benefits of Deeply Understanding Śrīla Prabhupāda’s Position* In his authorized booklet *Śrīla Prabhupāda, the Founder-acharya of ISKCON*,13 Ravīndra Svarupa Dāsa lists the benefits of deeply understanding Prabhupāda’s unique, transcendental position, especially for all who serve his movement: 1. Generation after generation will be able to receive the special mercy offered by Śrīla Prabhupāda. The path back to Godhead he opened will be ever-increasingly traveled. 2. Śrīla Prabhupāda’s active presence will secure the unity and integrity of ISKCON, strengthening both the GBC and guru-disciple bonds. 3. By taking full shelter of Śrīla Prabhupāda as *shiksha-guru* in his *vani* manifestation, all teachers in ISKCON, on various levels of advancement, will be able to authentically convey Śrīla Prabhupāda’s real teaching, thus giving proper guidance, shelter, and protection to all. 4. ISKCON’s teachings will remain consistent over space and time. 5. Prabhupāda’s realized knowledge, endowing him with the specific potency to spread Kṛṣṇa consciousness, will be not only preserved but also developed. 6. His books will remain central to us, for they contain insights and directions that await future development to be realized. 7. Śrīla Prabhupāda’s eyes will always remain the lens through which all future generations see our predecessor *acharyas*. All those benefits naturally accrue to devotees who realize their core identity as Prabhupāda’s followers. Inspired by “our Prabhupādas,” we can cooperate—even when we disagree—to bring the Lord’s mercy to everyone. I can't imagine a better way to please Śrīla Prabhupāda, our founder-*acharya*. *NOTES* 1. The birthday anniversary of the spiritual master. 2. A name of Śrīla Bhaktisiddhānta Sarasvati’s preaching organization. 3. *Śrīla Prabhupāda-līlāmrita*, Volume 4, *In Every Town & Village*, Chapter 35: “This Remote Corner of the World.” 4. In Vedic culture, the third stage of renounced life when one travels everywhere preaching the glories of the Lord. 5. Remark by Śrīla Prabhupāda to one of his personal assistants, Hari Sauri Dāsa, as reported by Hari Sauri in his seminar “Śrīla Prabhupāda, the Living *Bhagavatam*.” 6. Following Śrīla Prabhupāda, DVD 2, World Sankirtana Party Harinama, Programs. 7. *A Transcendental Diary*, Vol. 1, January 4, 1976, Hari Sauri Dāsa. 8. 1994 GBC Resolution No. 35, Founder-*Acharya* Statement. 9. *Śrīmad-Bhagavatam* lecture, 7.9.12, Montreal, 18 August 1968. 10. *Bhagavad-gītā* lecture, 8.14–15, New York, November 16, 1966. 11. *Śrīmad-Bhagavatam* lecture, 1.15.30, Los Angeles, 8 December 1973. 12. *Śrīmad-Bhagavatam* lecture, 6.1.21, May 21, 1976, Honolulu. 13. ISKCON GBC Press, 2014 (http://www.founderacharya.com/book/). *Sureshvara Dāsa joined the Hare Kṛṣṇa movement in 1970. From 2011 to 2016, on behalf of the GBC committee “Śrīla Prabhupāda’s Position,” Sureshvara traveled the ISKCON world presenting the seminar series “Śrīla Prabhupāda, Our Founder-*Acharya*.” He plans to turn the ten BTG articles he just concluded into a small book,* Śrīla Prabhupāda, Our Founding Father. *He invites BTG’s readers to correspond with him about Śrīla Prabhupāda’s position at [email protected].* ## The Unseen Universe *by Yogeshvara Dāsa* *On behalf of the Temple of the Vedic Planetarium Executive Committee* A groundbreaking museum of science—the Vedic Planetarium—seeks to reveal what the eye cannot see. As visitors to India travel north by car from Kolkata, the landscape gradually shifts from urban sprawl to pastoral farmland. High-rise housing and industrial construction sites give way to a flat horizon of villages and rice paddies. Four hours and eighty miles later, visitors enter the district of Māyāpur on the banks of the Ganges River, at the point of its confluence with the Jalangi. Here at Māyāpur, in the early sixteenth century, Lord Kṛṣṇa in His form as Śrī Chaitanya Mahāprabhu popularized the public chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare as the means for achieving realization of God in the current age. Dominating the landscape of Māyāpur is the Temple of the Vedic Planetarium (TOVP), a massive structure featuring three domes of steel-reinforced concrete covered in robins-egg blue tiles. The center dome rises more than 350 feet and covers an atrium large enough to accommodate 10,000 visitors. When the TOVP officially opens in 2022, it will be a major step toward further establishing Māyāpur as the capital of Gaudiya Vaishnavism, the spiritual movement begun by Śrī Chaitanya Mahāprabhu. Today, His movement is known around the globe through the temples and programs of the International Society for Kṛṣṇa Consciousness (ISKCON), founded in 1966 by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda (1896–1977). Śrīla Prabhupāda requested his followers to build the TOVP as an international attraction at the center of the ISKCON Māyāpur campus. More than four million people visit the ISKCON Māyāpur site each year. That number is expected to double when the TOVP opens. The 200-foot-tall left wing of the TOVP is the Vedic Planetarium, history’s first museum of ancient Indian cosmology. It will feature five levels of interactive exhibits, computer graphics, projection mapping, and on the top level a 75-foot-wide hemispherical dome theater. The Vedic Planetarium will introduce visitors to the Kṛṣṇa-centered—God-centered—vision of the cosmos described by ancient India's Sanskrit texts, in particular the *Śrīmad-Bhagavatam*. *Based on the Bhagavatam* Among India’s many classical texts, the *Śrīmad-*Bhagavatam**, or *Bhagavata Purana*, holds a unique place for its breadth of content and public appeal. Its 18,000 verses include descriptions of the cycles of universal creation, maintenance, and destruction; an analysis of the components and functioning of material nature; biographies of men and women who have undertaken the journey to God; as well as an exposition of various *yoga* practices and the preeminence of *bhakti*, or devotional *yoga*. The *Bhagavatam* is particularly popular for its descriptions of Kṛṣṇa—God in His ultimate personal form—and His various avatars. While changes may occur in current plans for particular exhibits, the overall purpose of the Planetarium will remain the same: to illustrate the teachings of the *Bhagavatam*, beginning with the foundational lesson that all living beings—plants, fish, animals, humans, etc.—are eternal spirit souls, sparks of Kṛṣṇa, housed in material bodies. The *Bhagavatam* describes that as sparks from a fire share the qualities of fire, living beings share Kṛṣṇa’s qualities of eternity, knowledge, and bliss. Living beings also possess a degree of Kṛṣṇa’s independence, or free will. Some beings exercise their free will to live apart from Kṛṣṇa, and it is for these souls that the material universe comes into existence. The Supreme Being feels compassion for those who live apart from Him, and designed the universe for their spiritual benefit. The Vedic Planetarium will attempt to reveal that beneficent design and the opportunities it affords for self-awareness and freedom from the cycle of birth and death. In his purport to 3.5.24 of the *Bhagavatam*, Śrīla Prabhupāda writes, “The Lord wanted to create the cosmic manifestation to give another chance to the conditioned souls who were dormant in forgetfulness. The cosmic manifestation gives the conditioned souls a chance to go back home, back to Godhead, and that is its main purpose.” Under the influence of the stringent laws of material nature, souls in this world reincarnate again and again, residing in one body after another, in eight million species, until at last they are born in human form. At this point in the evolutionary cycle, free will begins. The *Bhagavatam* thus describes evolution as the step-by-step progress of souls from less evolved species to human form. With the advanced intelligence afforded by the human form, conditioned souls may begin inquiring, “Who am I? Where have I come from? Where am I going?” Underlying these fundamental inquiries is a mystery that has been pondered since ancient times. What is consciousness? Consciousness allows us to experience feelings, emotions, and desires, and know that we exist. Yet the scientific community has reached no consensus on the origin of consciousness. Current thinking suggests that consciousness emerges from complex computations among brain neurons and their synaptic connections, a spontaneous interaction of molecules and biochemical processes. By this mechanistic view, there is little purpose to life other than self-perpetuation and the gratification of biological impulses. The *Bhagavatam* presents a radically different definition: Consciousness is a symptom of the soul, analogous to heat or light as a symptom of fire; and the purpose of existence is to know ourselves beyond biological functions, as eternal beings in loving relationship with God. It is this perspective on the indestructible nature of consciousness and life’s higher purpose that will be addressed by exhibits in the Vedic Planetarium. *The Setting of the Bhagavatam* How the *Bhagavatam* came into being will be a fascinating introductory exhibit. According to references within the text, five thousand years ago the world entered Kali-yuga, the current age of darkness, of confusion and quarrel, fourth in a cycle of ages that repeats throughout the lifespan of the universe. At the onset of Kali, sages gathered at the Naimisha Forest to question the revered teacher Suta Goswami about how to immunize humanity against Kali’s influence. “O sage,” a spokesman for the sages asked, “what have you ascertained to be the ultimate good for the people of the forthcoming Age of Kali? O learned one, in the coming age lives will be short, quarrelsome, disturbed. Please tell us the essence of all wisdom by which people’s hearts may be appeased. Kindly explain the teachings imparted by previous masters, which uplift by being spoken and heard.”1 What followed was Suta’s recitation of the *Bhagavatam*, in which he outlined, among many other topics, devotion to the Supreme Being as fulfillment of the human mission. Suta faithfully recited teachings he had heard from his teacher, Shukadeva, who in turn had imparted to Suta what he learned from a succession of teachers dating back before recorded history. In India, over the generations, the teachings passed down in this lineage of teachers (*parampara*) have inspired political leaders in their approach to law and administration, spiritual figures and philosophers in their commentaries, and artists in their performances and creations. Yet despite the prominence of the *Bhagavatam* in Indian culture, there has never been, before now, a museum dedicated to its explanation of consciousness and cosmology. No matter how powerful our tools of magnification and no matter how clever our scientific theories, the *Bhagavatam* declares, nature’s deepest secrets will always remain beyond our comprehension. Limited sensory perception and intellectual conjecture cannot grasp that which can be known only through revelation. A full perception of reality can be achieved through the blessings of a self-realized spiritual master who represents the *parampara* lineage, coupled with wholehearted dedication to spiritual practices. It is a provocative notion: knowledge not as the product of sophisticated research, but as a gradual awakening of the soul through active devotion to God. The highest stage of this awakening is full God realization. *Entering Naimisha Forest—And More* Visitors entering the Planetarium, as currently designed, will walk through a re-creation of the Naimisha Forest and observe sages hearing the recitation by Suta Goswami. This opening exhibit is intended to establish the historicity of what is to follow. Visitors then move by escalator to Level One, where the question addressed is “Who am I?” Exhibits for this first level will offer evidence that all living beings are imperishable sparks of the Supreme Being and that consciousness is not a byproduct of the brain. Visitors will be invited to position themselves in front of a mirrored wall. Looking at their own reflection, they will see themselves transform, grow older, younger, change from one sex to another, from one race to another, in a series of personalized “reincarnations” that illustrate how life exists separate from the physical body. Other exhibits on this first level may use similar morphing technology to animate the process of evolution—not an evolution of bodies as proposed by current scientific theory, but an evolution of consciousness as the same soul reincarnates millions of times until at last achieving human form. Attention on this level will be given to near-death experiences and other accounts suggestive of consciousness existing separate from the body and brain. Level Two is dedicated to answering the question “Where am I?” Exhibits on this level will describe for visitors that, as eternal souls, we are not a part of the material creation and that our true and original home exists outside the universe. These exhibits will include a model of upper, middle, and lower planetary systems and explanations of the atmospheric conditions and forms of life found on each. As a middle planet, our Earth contains both heavenly and hellish conditions. It is consequently well suited to the spiritual quest. Level Two exhibits will take visitors inside these planetary systems to meet their respective residents and presiding divinities. Level Two will also outline the *karmic* criteria that determine a person’s destination after death. This vision of the soul’s evolution through millions of bodies emphasizes the rarity and privilege of human life, which is the opportunity to end the cycle of birth and death. If that rare opportunity is wasted, the soul risks falling down again into lower forms and repeating the evolutionary process, prolonging its imprisonment in the material world. *The Purpose Behind the Analysis* The question arises, why would the *Bhagavatam*, a text dedicated to love of God, give so much attention to an analytical description of the cosmos? The *Bhagavatam* answers that love of God unfolds in gradual stages, and that the preliminary stage is to appreciate God in the creation we can observe. Properly guided meditation on the majestic material universe can evoke moral, intellectual, and devotional qualities that are prerequisite to realizing more personal forms of the Supreme Being. “When the mind is fixed upon the Supreme Personality of Godhead in His external feature made of the material modes of nature,” the *Bhagavatam* (5.16.3) states, “it is brought to the platform of pure goodness. In that transcendental position, one can understand the Supreme Personality of Godhead, who in His subtler form is self-effulgent and beyond the modes of nature.” One contemporary *Bhagavatam* scholar suggests that studying Vedic cosmology “is a form of *yoga*, performed by holding a divinized vision of the cosmos in one’s mind. . . . Reading or hearing the *Bhagavatam*’s teachings on the natural world is meant to transform the receiver of the text from a soul bound to the cycle of birth and death to a devotee infused with a sense of . . . Kṛṣṇa’s beauty and power expressed in the world.”2 Level Three of the Vedic planetarium will present a brief history of everything, from the dawn of creation to the soul’s ultimate journey out of the universe and into the eternal realm. The opening exhibit on Level Three will be a reenactment of creation, during which the Supreme Being in His gigantic form known as Maha-Vishnu reclines in an ocean of creative energies. From the pores of His skin emanate tiny bubbles, which expand and become separate universes. Vishnu again enters each universe and reclines on waters that fill the lower half. From His navel sprouts a giant lotus. In the stem of this lotus reside the living beings who await birth in the material world. Once the universe is set in motion, Vishnu enters as Paramatma, or Supersoul, the witness within, and throughout their stay in the material world, through millions of births, all conditioned souls are accompanied in their hearts by this form of God who offers direction and guidance for their ultimate liberation from birth and death. The Sanskrit literature describes the universe in two fundamental ways. One, given in texts known as the *Siddhantas*, corresponds to the universe as we see it. The other, given in the *Bhagavatam*, describes regions of space imperceptible by material tools of observation. Exhibits on Level Three will compare and contrast these two perspectives, conveying the sophistication of Vedic cosmology, the limitations of empiric observation, and the excitement of alternative explanations of creation. *All of Existence Depicted in a Chandelier* Hanging from the central dome of the TOVP will be a massive computer-operated detailed model of the cosmic manifestation as described in the Fifth Canto of *Śrīmad-Bhagavatam*. The model will take the form of a chandelier depicting material and spiritual realms. This elaborate 200-foot-tall, 100-foot-wide model of Vedic cosmology, projected to weigh more than 10,000 pounds, will illustrate the orbits and movements of the stars and planets, the various Vedic divinities, and the many planetary systems, including the luminous heavenly realms of the material world, leading to the edge of the universe and then out into the vast eternal spiritual realm. Level Three of the Vedic Planetarium will feature a 20-foot-tall replica of this elaborate chandelier, small enough to permit visitors to look more closely at its contents. Exhibits will show that calculations offered in the 5,000-year-old *Bhagavatam*—such as the distances between planets—enable us to scientifically explain the causes of seasonal changes, eclipses, and phases of the moon. The similarity between these ancient calculations and those of recent science are striking. Headsets will offer visitors recorded explanations of the chandelier’s component parts, while video viewing stations will enlarge details of the chandelier such as the layout of the various worlds: Goloka-dhama, the highest world, Kṛṣṇa’s own abode; Hari-dhama, the vast expanse of spiritual world where Vishnu expansions of Kṛṣṇa reign; Mahesha-dhama, on the border between the spiritual and material worlds, where demigod Shiva and his followers dwell; and Devi-dhama, the material world, comprising all the material planetary systems. In each strata of creation there exist forms of life, some higher than humans and some lower, and these will also be explained in the model-chandelier exhibit. The top floor of the Planetarium will feature a 275-seat auditorium and 70-foot-wide curved screen. Here, in a full-dome immersive cinematic experience, visitors will watch a twenty-minute special F/X film that will take them on a nonstop voyage from Earth to the edge of the universe using a single, unbroken movement created with spectacular CGI technology. This epic journey across the cosmos will escort spectators past the moon, past neighboring planets, out of the solar system, into outer space, out of the shell surrounding the universe—and into the eternal, self-effulgent sky that culminates in Goloka Vrindavana, the abode of Kṛṣṇa. While scientific textbook descriptions tend to portray space as empty and uninhabited, a cold mechanical wasteland, this filmed journey through the universe will depict something quite different: a miraculous universe in which every planet teems with extraordinary forms of life and purpose. *The Planetarium Team* Heading this ambitious project is a team of *Bhagavatam* scholars working in tandem with scientists, architects, sculptors, computer-graphics artists, and senior Vaishnava devotees. In development is an institute staffed by teams of devotee-scientists with expertise in hard sciences such as physics, cosmology, astronomy, biology, biochemistry, and neurology, as well as more theoretical fields such as consciousness studies. The Planetarium theater will be dedicated to one of Śrīla Prabhupāda’s first scientist-disciples, Professor Richard L. Thompson (Sadaputa Dāsa, 1947–2008). The dedication acknowledges Sadaputa’s groundbreaking comparative studies of the *Bhagavatam* and contemporary scientific thought, which inform much of the background to Planetarium exhibits. Like the Temple of the Vedic Planetarium itself, the idea for an advisory body of devotee-scientists was conceived by Śrīla Prabhupāda and outlined by him in discussions and writings between 1973 and 1977 (the year he passed away). From the outset, his thoughts on how to visualize the *Bhagavatam’s* cosmology in the physical space of a science museum were well formed. In a letter dated November 14, 1976, Prabhupāda wrote, “The [Planetarium] model will depict . . . the lower planetary systems, the earthly [middle] system . . . the upper planetary system . . . beginning from the sun, showing . . . Vishnu [and the] Garbhodaka ocean, the seven coverings of the universe . . . impersonal brahmajyoti, Vaikuntha-loka with the various Vishnu-murtis, [leading to] Goloka Vrindavana. This model . . . will be engineered to suspend from the structure of the dome and rotate according to the real movement of the planets. . . . It will be a glorious exhibition of India’s Vedic culture that will attract visitors from all over the world.” Will visitors unfamiliar with Vedic cosmology be able to relate to such fantastic displays? Prabhupāda replied that the litmus test for the project’s success would be that anyone visiting the Vedic Planetarium should conclude that the *Bhagavatam* is an eloquent, inspiring blueprint to the wonders of God’s creation and feel motivated to take up devotional service. On a morning walk in Māyāpur, February 27, 1976, he said, “[Visitors] will come to see the civilization, the philosophical culture, the religious culture by practical demonstration. . . . It will be a unique thing in the world.” Prabhupāda began his translation and commentary of the *Bhagavatam* long before leaving India, and after his arrival in the United States in 1965 he continued to rise early each morning to write. Despite constant travel, between 1965 and 1977 he produced thirty additional volumes of the *Bhagavatam*. During his final days, he was too weak to sit comfortably but not too ill to continue his translations and commentaries. His staff of Sanskrit scholars and editors recorded his dictations as he lay in his bed, whispering into a microphone held inches from his lips. Prabhupāda’s commentaries are filled with practical, common-sense explanations of esoteric subjects, yet there remain vast, perhaps unbridgeable differences between the *Bhagavatam’s* perspective on the universe and that of modern science. Still, Prabhupāda’s explanations clarify why those differences exist. It is primarily because most of science does not allow room for transcendent causes, and in particular how a life of devotion can lead to deeper perceptions of reality. This approach to the quest for truth as an act of self-surrender to God radically redefines the very sense of what is “scientific.” Prabhupāda appreciated the practical side of science, but he decried those scientists who exaggerated their ability to understand consciousness or the universe through empiric experimentation. He went so far as to call such presumption “dangerous,” as it misleads people into believing that science is sufficient for knowing who and what we are and understanding the workings and purpose of the universe. The *Bhagavatam* proposes that the universe of scientific experience, the universe of stars, planets, and galaxies, is essentially an interesting but superficial side of creation. The important parts—the soul and the eternal realm that is the soul’s ultimate destination—are inaccessible by material observation. Another perspective is required. “Kṛṣṇa consciousness,” the *Bhagavatam* (4.29.69) states, “means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does.” To see the universe as God sees it: that succinctly describes the purpose of the Vedic Planetarium. Prabhupāda never claimed exclusive credit for revealing the wisdom of the *Bhagavatam*. With a humility that characterized his mission, he always acknowledged the teachings of his spiritual master, Śrīla Bhaktisiddhānta Sarasvati Goswami, and those of the Vaishnava sages of history. Still, he created an unprecedented plan for bringing those teaching to the attention of the world through the Temple of the Vedic Planetarium, and for that followers are justified in honoring him as an unprecedented God-realized pioneer who permanently reshaped our perceptions of the cosmos. *NOTES* 1. *Śrīmad-Bhagavatam*, Canto 1, Chapter 1 2. Jonathan B. Edelman, “Cosmology: Dialogues on Natural Theology,” in *The Bhagavata Purana: Sacred Text and Living Tradition* (New York: Columbia University Press, 2013), p. 49. *Yogeshvara Dāsa (Joshua M. Greene) was initiated by Śrīla Prabhupāda in 1970. He retired in 2013 after nine years in the Hofstra University Department of Religion and Philosophy. Since 2007 he has led a weekly* Bhagavad-gītā *workshop at Jivamukti Yoga School in New York City. His latest book is* Swami in a Strange Land: How Kṛṣṇa Came to the West*. For more information: www.atma.org.* ## A Devotional Take on Mistakes *by Chaitanya Charana Dāsa* *Kṛṣṇa can produce auspiciousness out of a messy situation.* Sometimes when we commit mistakes, we may become embarrassed, irritated, or enraged with ourselves. If we become excessively disturbed, that often becomes a second mistake. By fretting or seething, we waste the time and energy we could have used for rectification. Certainly we need to learn from our mistakes, but learning requires calmness, which is lost when we let ourselves overreact. To calm ourselves, we can contemplate how Kṛṣṇa is always in control and how He is always our benefactor. So He can bring good out of even our mistakes, provided we let Him. That is, provided we keep our calm so that He can give us intelligence to make the best of the situation. Just as an expert musician can produce quality music even with a poor instrument, so too can Kṛṣṇa produce auspiciousness out of a messy situation. *Kṛṣṇa Restores Arjuna's Vision —and Grants the World Vision* On the Kurukshetra battlefield, with the war about to start, Arjuna suddenly got an impulsive desire to see his opponents. So he asked Kṛṣṇa, acting as his charioteer, to take the chariot between the two armies (*Bhagavad-gītā* 1.21). When Arjuna looked at the opposing forces, he saw his venerable elders, especially his grandsire and his teacher (1.25). Overwhelmed, he lost his will to fight and broke down. Arjuna's decision to see his opponents was imprudent, an error of judgment. First, he already knew who were arranged on the opposite side, because both armies had formed their alliances openly, not covertly. Second, even if the Kauravas were planning to pull a hidden ace, competent spies would have warned the Pandavas. Third, Arjuna was well aware of his opponents' strengths and weaknesses. That had been discussed just the previous night in the Pandavas' strategy meeting. So there really was nothing for Arjuna to see. Yet he saw, and had to reap the consequences when his vision sabotaged his determination. His perception of the opposing forces changed from dispassionate to sentimental: from "the well-wishers of the evil-minded son of Dhritarashtra" (1.23) to "my own kinsmen" (1.31). Of course, both perceptions were true, but every activity requires us to cultivate the appropriate vision for doing it properly. Letting ourselves see with an alternate vision can be a mistake, especially when it triggers emotions that compromise our performance. For example, if a judge had to adjudicate a case in which his son was the defendant, he would need to adopt the appropriate vision, or in today's parlance, wear the right cap. He would have to see the person standing in the box as a defendant, not as his son. Such vision adjustment would undoubtedly be difficult. Most judges would probably recuse themselves, or the government would tell them to do so. But recusing was not an option for Arjuna; he was the foremost fighter in his army, and he couldn't let down his comrades, who were relying on him to counter the Kauravas' formidable forces. So, knowing the huge stakes and emotional tensions, Arjuna would have been wiser to resist the urge to see his opponents. Unfortunately, he not only saw his opponents; he also let his eyes and thoughts dwell on his venerable elders, specifically his grandsire and his mentor. And that proved to be emotionally devastating. Significantly, though Arjuna did commit this mistake, he didn't compound it. He didn't let himself get further carried away by his feelings, which were impelling him to give up the fight entirely, even if such pacifism cost him his life (1.45). Instead, he pulled himself together to turn to Kṛṣṇa for guidance (2.7). He wouldn't have found it easy to shift from an emotionally wrought state to an intellectually alert state, as was required for hearing the *Gita*. That he managed such a shift shows that he had already started determinedly on a corrective course. And Kṛṣṇa with His trademark expertise brought an immense good out of Arjuna's mistake. He spoke the timeless wisdom of the *Gita*—wisdom that not only restored Arjuna's vision and determination (18.73), but also provided all of humanity for all time to come with a vision of the path to enlightenment. *Saved Through a Mistake* The *Mahābhārata* contains another story that conveys Kṛṣṇa's expertise in bringing good out of a devotee's mistake. When the Pāṇḍavas were living in forest exile, they would feed their guests—sages and mendicants—using a mystical plate. This *akshaya-patra*, or "inexhaustible plate," would provide food till everyone was fed and finally the hostess, Draupadi, had taken her meal. After she finished, the plate would not supply any more food that day. Prince Duryodhana knew the plate's limitation and saw an opportunity to exploit it when the irascible sage Durvasa visited the Kauravas' palace. The conniving prince personally and attentively served the sage, thereby pleasing him. When offered a benediction, the wily Kaurava beseeched the sage to provide a similar chance for service to his cousins, adding the request that the sage go to them late in the day. Accordingly, Durvasa, along with a large contingent of disciples, arrived at the Pandavas' forest hermitage in the afternoon. As Draupadi had already taken her meal, the Pāṇḍavas had no way to feed so many guests. They felt alarmed because, first, they would be failing in their duty as householders if they didn't offer proper hospitality to a guest, especially a sage; second, Durvasa was no ordinary sage, but a powerful mystic known to give deadly curses if displeased. Draupadi's devotional reflexes sprang into action, and she prayed to Kṛṣṇa fervently for help. He appeared promptly and told her He was famished. Kṛṣṇa's request mortified the already distraught princess; she felt she was failing doubly, unable to serve either the venerable sage or her beloved Lord. For Draupadi, praying to Kṛṣṇa seemed, temporarily, to have made things worse. Kṛṣṇa calmed the distressed princess and told her to check if their mystical plate had any food left. To her surprise, she found a morsel. When she brought it to Kṛṣṇa, He immediately took it, and after eating it said that He felt completely satisfied. By His supreme mystic power, Kṛṣṇa arranged that this morsel also fully satisfied all the guests, who had gone to bathe before their meal. Durvasa and his disciples found themselves belching and felt no need for any food. Thus, the Pāṇḍavas were saved from danger. While the thrust of this story is that Kṛṣṇa protects His devotees and that satisfying Him satisfies everyone else, it conveys another message relevant to our discussion: Kṛṣṇa's ability to bring good out of a mistake. The fact that the mystical plate had a food morsel left on it was surprising. Draupadi was a careful housewife who would not have neglected to fully clean the utensils. Moreover, that plate was no ordinary utensil—it was a celestial gift and was vital for the Pāṇḍavas to fulfill their householder duty of hospitality. So a morsel of food lying on it was odd. And yet Kṛṣṇa expertly used that anomaly to both advance His pastime and demonstrate immortal lessons for the world's edification. Realizing the Unfailing Nature of Kṛṣṇa's Shelter Is Never a Mistake At a transcendental level, the actions of exalted devotees such as Arjuna and Draupadi can be said to be orchestrated by Kṛṣṇa Himself for His pleasure. Still, we can simultaneously study these actions at a practical level to learn how we should or should not act. From that perspective, we can see in these pastimes Kṛṣṇa's expertise in bringing out good from apparent mistakes as long as the devotees turned to Him for shelter. So, when we commit mistakes, we can see them as an opportunity, indeed an impetus, to take shelter of Kṛṣṇa. Of course, it's better to be careful and avoid committing mistakes—and it's better still to take shelter of Kṛṣṇa proactively without being impelled by fear of consequences. Nonetheless, if we do commit mistakes, we can take shelter of Kṛṣṇa instead of ranting or moping, activities that characterize the mode of ignorance (*Gita* 18.28). Even if our mistakes have consequences that can't be mitigated by taking shelter of Kṛṣṇa, still we will at least realize that Kṛṣṇa's inner shelter—the security we feel on remembering Him—is always available to us, no matter what goes wrong or even what we do wrong. And that realization is a priceless gain, for it deepens our conviction that Kṛṣṇa's love for us is indeed unfailing, and thus He is true to His name Acyuta ("unfailing"). The *Puranas* convey this point through the apt metaphor of the earth. > tvayi vipratipathasya > tvam eva sharanam prabho > bhumau skhalita padanam > bhumir evavalambanam "O Lord, as the earth is the only shelter for those who slip and fall, You are the only shelter for misguided people." (*Skanda Purana, Kumarika-khanda* of the *Maheshvara-khanda*, 7.101) Further, with the calmness coming from finding shelter in Kṛṣṇa, we can intelligently find ways to minimize damage and correct our course. Indeed, one definition of intelligence is to know what to do when we don't know what to do. Applying that principle, we take shelter of Kṛṣṇa and seek His guidance. So even if we have unintelligently erred, we can turn to Kṛṣṇa and thus start reclaiming our intelligence. Whenever we get worked up over a mistake, we can remind ourselves that Kṛṣṇa's assurance (18.58) that taking shelter of Him will enable us to cross over all obstacles applies also to the obstacle of our human susceptibility to mistakes. *Chaitanya Charana Dāsa, a disciple of His Holiness Rādhānath Swami, holds a degree in electronic and telecommunications engineering and serves full time at ISKCON Mumbai. He is a BTG associate editor and the author of sixteen books. To read his other articles or to receive his daily reflection on the* Bhagavad-gītā*, "Gita-Daily," visit thespiritualscientist.com.* ## From the Editor *BTG Anniversaries* On October 23, 1966, just a few months after Śrīla Prabhupāda incorporated the International Society for Kṛṣṇa Consciousness in New York City, his disciples there began printing the first copies of *Back to Godhead* magazine in America. They'd bought a used mimeograph machine, and the "press" slowly but steadily cranked out copies in a temple alcove. Śrīla Prabhupāda sometimes observed the operation, no doubt remembering his efforts to publish and distribute the magazine in India, beginning in 1944. So, besides being the fiftieth anniversary of ISKCON, last year was also the fiftieth anniversary of BTG in the West. In just two years from now, the magazine will celebrate the seventy-fifth anniversary of its original launch in India. Except for one year of reorganization (1990), BTG has come out steadily since those first issues in 1966. While the look of the magazine has changed over the years, it has always stayed faithful to its founding purpose—to present the authorized philosophy and practices of the Kṛṣṇa consciousness movement. Broadly speaking, "the Kṛṣṇa consciousness movement" is the movement begun by Śrī Chaitanya Mahāprabhu in Bengal in the early sixteenth century. Śrīla Prabhupāda spread that movement around the world though ISKCON, and in 1969 his magazine started carrying the subtitle "The Magazine of the Hare Kṛṣṇa Movement." When Prabhupāda launched BTG in America, he wanted it widely distributed. In the early days of ISKCON, he often referred to BTG as the backbone of the movement. It was the main piece of literature the devotees distributed, and with Prabhupāda's encouragement, the quantities sold kept increasing along with the growth of the movement. In the 1970s, hundreds of thousands of copies of each monthly issue were being printed and sold to temples for street distribution by an army of book distributors. In the late 1970s, that started to change. New books by Śrīla Prabhupāda were arriving at a quick pace, and the book distributors now had an array of books in their bags. They also found it easier, when the person they met hesitated to accept a hardbound book, to interest him or her in a paperback. *Back to Godhead* print runs gradually diminished and never recovered. Because of the low demand for BTG as a street-distribution magazine, it has evolved to become more relevant to readers familiar with Kṛṣṇa consciousness. Because "the person on the street" is a relatively rare reader, BTG writers and editors don't have to constantly explain the basics. Those of us honored with the service of producing Prabhupāda's magazine for Prabhupāda's movement naturally wonder how we're doing. When *Back to Godhead* was in its heyday, it pervaded the ISKCON world. Today, it seems that many in our growing movement either hardly know of it, or don't give it much thought, taking it for granted. We'd like to change that. BTG is an important part of Śrīla Prabhupāda's legacy. Will it fade away because of too much competition, too many reading options, too many Prabhupāda disciples, followers, and admirers who don't see its relevance for their spiritual lives? We hope that's not the case, and we'd like to hear from you, our cherished readers, about your feelings toward BTG. What value does it provide for you? Did it change your life in some way? Did it help bring you to Kṛṣṇa consciousness? We'd like to hear your story. We're working to increase the digital presence of BTG, with a new website and a phone app coming soon. But our research tells us that despite the appeal of all things digital, people still like printed magazines. We hope that enough members of Prabhupāda's ever-expanding movement share that feeling and will keep his magazine rolling off the presses for many years to come. —Nagaraja Dāsa ## Vedic Thoughts If a grown man were put into such a condition as the child within the abdomen, completely entangled in all respects, it would be impossible for him to live even for a few seconds. Unfortunately, we forget all these sufferings and try to be happy in this life, not caring for the liberation of the soul from the entanglement of birth and death. It is an unfortunate civilization in which these matters are not plainly discussed to make people understand the precarious condition of material existence. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhagavatam* 3.31.8, Purport The service of Truth is the function of the soul. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura *Search for Truth* (essay) A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛṣṇa. Śrī Chaitanya Mahāprabhu *Śrī Chaitanya-charitamrita, Madhya*-līlā 8.273 What learned person would approach anyone but You [Kṛṣṇa] for shelter, when You are the affectionate, grateful, and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish. Śrī Akrura *Śrīmad-Bhagavatam* 10.48.26 For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not. Lord Śrī Kṛṣṇa *Śrīmad-Bhagavatam* 11.22.56 [On hearing from the Vedic scriptures,] some may take the union of soul and Supersoul literally, but their understand is wrong. After all, one distinct thing never changes into another separate thing. *Vishnu Purana* 2.14.27 Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire. *Padma Purana* Quoted in *The Nectar of Devotion*, Chapter 1 O Lord, I do not pray for heavenly happiness. I do not even aspire for liberation. Simply let the nectar of Kṛṣṇa’s transcendental pastimes flood my ears, day after day. Śrī Kaviratna Śrīla Rupa Goswami's *Padyavali*, Verse 40 After souls evolve upward through their various paths of development, they eventually will attain devotion to Kṛṣṇa in the end. Even though they aspire for the incomplete goals of various religious paths, devotion to Kṛṣṇa is always available to them, because the perception of the truth of Kṛṣṇa is the ultimate knowledge inherent within every living entity. Śrīla Bhaktivinoda Ṭhākura *Vaishnava-siddhanta-mala*, Chapter 2