# Back to Godhead Magazine #53 *2019 (05)* Back to Godhead Magazine #53-05, 2019 PDF-View Welcome Śrīla Bhaktisiddhānta Sarasvatī, the *guru* of His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, wanted Kṛṣṇa consciousness to be spread from India to the English-speaking world, and the first time Śrīla Bhaktisiddhānta met Śrīla Prabhupāda (then Abhay Charan De), he asked him to do it. That was in 1922. Prabhupāda was a young family man then, but he carried his *guru*’s request within his heart and finally sailed to America in 1965. In the few years before his voyage, he lived in a section of Old Delhi called Chippiwada, in the city’s publishing district. He endured extremely austere conditions for one purpose: to publish three volumes of his *Śrīmad-Bhāgavatam* translation and commentary before traveling to the West. The books were essential to his plan to introduce Kṛṣṇa consciousness to intelligent Americans. In this issue, Hlādinī Devī Dāsī tells of Śrīla Prabhupāda’s Delhi days in “Retracing Śrīla Prabhupāda’s Steps in Chippiwada.” In writing his *Śrīmad-Bhāgavatam*, Śrīla Prabhupāda was adding to an extensive library of literature written by spiritual teachers in the Gauḍīya Vaiṣṇava line, beginning with direct disciples of Śrī Caitanya Mahāprabhu. Since the 1970s, Śrīla Prabhupāda disciples and others have been collecting and preserving old manuscripts by these esteemed authors. Satyarāja Dāsa relates some of the history and current projects of this endeavor in “The Bhaktivedanta Research Centre: Preserving Gauḍīya Vaiṣṇavism’s Literary Tradition.” Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Founder's Lecture: Seeing God Within and Without *Śrīla Prabhupāda speaks about the qualifications to see God, who is all around us.* The manifestation of this material world is the impersonal feature of the Supreme Personality of Godhead*.* And His personal feature is situated in everyone's heart as Paramātmā*.* Therefore it is said here, *alakṣyaṁ sarva-bhūtānām antar bahir avasthitam* [SB 1*.*8*.*18]*.* Although Kṛṣṇa, or God, is outside and inside, still, He is not visible*.* Still, He is not visible*.* Alakṣyaṁ sarva-bhūtānām*.* He is inside and outside, but still, He is not visible*.* Not visible to whom? Not visible to the ordinary persons who are not in Kṛṣṇa consciousness. For them He is not visible. Although He is inside and outside, still, He is not visible. *Alakṣyaṁ sarva-bhūtānām* [SB 1.8.18]*. Sarva-bhūtānām* means all these ordinary living entities, they cannot see Kṛṣṇa, or God, either within or outside. Why? Kṛṣṇa says also in the *Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ* [*Bg* 7.25]: "I am not visible to everyone because there is a curtain which is covering the eyes of the ordinary persons, *yoga-māyā,*" just like the cloud covering the eyes to see. One cannot see the sun in complete or in full vision when there is cloud. Similarly, māyā, *yoga-māyā,* has created a cloud on account of which we cannot see God. But the same eyes can be also, I mean to say, purified*.* The same eyes*.* Just like you have got cataract, you cannot see, you become blind*.* But if the cataract is operated, then your vision is again revived*.* So you can see*.* Ordinarily, you cannot see God, either inside or outside*.* *Alakṣyaṁ sarva-bhūtānām antar bahiḥ* [SB 1*.*8*.*18]*.* Although we say that God is there within, God is outside, but why you cannot see? Because we are not devotees*.* But as soon as you become a devotee, you become a lover of God, or Kṛṣṇa, then you can see*.* Kṛṣṇa is present everywhere. He says, *antar bahir avasthitam.* The *Brahma-saṁhitā* says, > premāñjana-cchurita-bhakti-vilocanena > santaḥ sadaiva hṛdayeṣu vilokayanti > yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ > govindam ādi-puruṣaṁ tam ahaṁ bhajāmi > [Bs 5.38] *Premāñjana-cchurita.* By *prema... Prema* means love. The ointment of love, when it is smeared over the eyes, then those who are devotees, *santaḥ,* saintly persons, they can see always Kṛṣṇa within his heart. *Premāñjana-cchurita-bhakti. Antaḥ.* And *bahiḥ,* so far experience, that he sees everything. One who is lover of God, he can see Kṛṣṇa in everything. Whatever he sees, he sees Kṛṣṇa there, because he knows that "This thing is produced out of Kṛṣṇa's energy." Take for example a flower. A devotee sees a flower produced by Kṛṣṇa's energy. He sees the beauty of flower, appreciating Kṛṣṇa's artistic sense. When he hears the sweet voice of a bird, he immediately understands that "Kṛṣṇa is speaking so nicely through this bird." This is called Kṛṣṇa consciousness. Everywhere he sees. *Antar bahiḥ.* So if one comes to this platform to understand Kṛṣṇa or to see Kṛṣṇa within and without*.**.**.* [break] *.**.**.*by Kṛṣṇa consciousness*.* One who will see Kṛṣṇa within and without always, twenty-four hours*.* Nothing; he will see nothing*.* The others, they will simply say, "Where is God? God is dead*.* Can you show me God?" Such persons will never be able to understand what is God, because they want to see God by challenging*.* That is not possible*.* God is not visible by challenge; simply by love and surrender*.* Then God can be seen*.* *Alakṣyaṁ sarva-bhūtānām antar bahir avasthitam* [SB 1*.*8*.*18]*.* Therefore *śāstra* says that *alakṣya... Ārādhito yadi haris tapasā tataḥ kim* [Nārada Pañcarātra]: "If one has come to the point of worshiping the Supreme Lord, there is no more necessity of undergoing severe austerities and penances." Because others, *karmīs* and **yogīs*,* for their sense gratification, *karmīs*, jñānīs and **yogīs*,* they have to undergo severe austerities. But the *bhakta,* somehow or other he can, if he simply learns how to love Kṛṣṇa, then he hasn't got to undergo severe austerities and penance. Immediately he is released. Because that is the perfectional stage. If you live in Kṛṣṇa, always loving... Just like the *gopīs.* The *gopīs,* they learned how to love Kṛṣṇa. That's all. They never underwent any severe austerities like the great saintly persons going to Himalaya and pressing their nose and something. No, never did. Their only business was how to love Kṛṣṇa. Automatically. Without any... Of course, that stage is not easily obtained, but the *śāstra* says if you come to that stage, simply to love Kṛṣṇa, then you are on the highest platform of blissful life. *Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu* [*Bs* 5.38]*. Santaḥ,* those who are devotees, they are twenty-four hours seeing God. That is to be... That is the highest stage of perfection. And by Kṛṣṇa consciousness movement, one can be brought to this platform, how to love Kṛṣṇa twenty-four hours without any cessation. But others, they cannot see. Why they cannot see? *Māyā-javanikācchannam ajñādhokṣajam avyayam* [*SB* 1*.*8*.*19]: because their eyes are covered by a curtain created by *māyā*.* Māyā*.* Māyayāpahṛta-jñānāḥ* [Bg 7*.*15]*.* In the *Bhagavad-gītā* it is said*.* They are very much proud of their knowledge, advancement of knowledge, scientific knowledge*.* But Kṛṣṇa says, māyayāpahṛta-jñānāḥ*.* Their knowledge has been taken away by māyā*.* Apahṛta means taken away*.* Here also, the same thing, Kuntī says, māyā-javanikācchannam ajñā*.* Māyā-javanikācchannam ajñā adhokṣajam avyayam*.* They cannot see Adhokṣaja*.* Kṛṣṇa, or the Supreme Personality of Godhead, is also known as Adhokṣaja. Adhokṣaja. *Akṣaja. Akṣa* means direct perception. Just like we sometimes say, "Can you show me? Can you show me?" So the answer is, "Whether you have got eyes to see?" God, or Kṛṣṇa, cannot be seen by these eyes. So Adhokṣaja. Kṛṣṇa's another name is Adhokṣaja. *Adhaḥ. Adhaḥ* means down, made down, or defeated. Your sense perception will be defeated if you want to realize by God by your imperfect sense perception. That is not possible. It will be defeated. *Adhaḥ akṣaja. Akṣaja* means *akṣa. Akṣa* means eyes. Just like we say, "Can you show me?" You cannot see. Because **māyā*-javanikācchannam,* by the *māyā* there is a curtain. What can you see? Just like we are very much proud of seeing, but we are seeing because there is light. If the light is taken away, you cannot see. So your seeing power is conditional. Your seeing power is conditional. You cannot see God in that way. Only if you develop love of God, then you will be able to see always, twenty-four hours, Kṛṣṇa. This is the science. *Māyā-javanikācchannam ajñā.* Because the *javanikā,* the curtain is there, created by *māyā,* therefore everyone is *ajñā. Ajñā* means foolish, without any knowledge. > māyā-javanikācchannam > ajñādhokṣajam avyayam > na lakṣyase mūḍha-dṛśā > naṭo nāṭyadharo yathā > [SB 1.8.19] *Mūḍha-dṛśā. Mūḍha. Mūḍha* means the same, ass, those who are seeing like ignorant or ass. What is the example? Just like an actor, theatrical actor, playing on the stage. A child, he is seeing somebody acting, but the child has forgotten that his father is acting. Because the father has dressed in a different way and he's a different posture, playing on the stage, although the child is sitting amongst the audience, he cannot understand that "He's my father playing." Because he hasn't got the understanding. It may be that who is elderly than me, that means one who is advanced his knowledge, he can see. Or the mother can say, "Oh, don't you see your father is playing there?" So although the child and the mother is there, one cannot see; other can see. That means one who has got knowledge, he can see. One who hasn't got knowledge, he cannot see, although God is everywhere. God is everywhere. Everywhere. *Na lakṣyase mūḍha-dṛśā naṭo nāṭyadharo yathā* [SB 1.8.19]*. Naṭo. Naṭo* means the theatrical actor. When he is dressed just like an actor, the foolish man cannot see him. *Naṭo nāṭyadharo yathā.* > tathā paramahaṁsānāṁ > munīnām amalātmanām > bhakti-yoga-vidhānārthaṁ > kathaṁ paśyema hi striyaḥ > [SB 1.8.20] Others, those who are **paramahaṁsa.*..* How... Kṛṣṇa does not become visible, because He is visible only to the **paramahaṁsa.* Paramahaṁsa* means the supreme position of a human being. That is called *paramahaṁsa.* There are... You know, according to Vedic system, there are *brāhmaṇa, kṣatriya, vaiśya, śūdra* and *brahmacārī, gṛhastha, vānaprastha, *sannyāsa*.* The eight stages. The *sannyāsī* is to be supposed the first-class stage. So amongst the *sannyāsa* stage also, there are four stages: *kuṭīcaka, bahūdaka, parivrājakācārya* and *paramahaṁsa.* Not that all *sannyāsī*s on the equal status. The first status is *kuṭīcaka. Sannyāsa* means one has to give up the relationship with family. So in the beginning of stage, because he is newly entered in the *sannyāsa* life, it is not possible for him to give up immediately his village or... Of course, when there was systematic *sannyāsa* system, that anyone had to take *sannyāsa* at a certain stage. Nowadays there is*.**.**.* *Sannyāsa,* accepting *sannyāsa* life, is also forbidden, because nobody can actually follow strictly the rules and regulations*.* And neither anybody has got any inclination to accept *sannyāsa**.* Therefore in this age *sannyāsa* is sometimes forbidden*.* *Kalau pañca vivarjayet* [*Cc* Ādi 17*.*164]*.* But if you ask that "Why you have taken *sannyāsa*?" or "You have got some **sannyāsī*s,*" this *sannyāsa* is not karma-*sannyāsa**.* This *sannyāsa* is devotion, Vaiṣṇava *sannyāsa**.* Vaiṣṇava *sannyāsī* means anyone who gives up everything and devotes simply his time for pushing on Kṛṣṇa consciousness movement, he is also *sannyāsa**.* It is recommended in the *Bhagavad-gītā: sa sannyāsī ca yogī ca*.* Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ* [*Bg* 6*.*1]: one who is working, *anāśritaḥ karma-phalam,* without any desire to enjoy the fruits of his activity*.* These *sannyāsīs,* they are working for Kṛṣṇa; they have no desire to make any profit out of it*.* Other *sannyāsīs,* they are making any profit*.* They want *mukti, *mokṣa*.*** But these *sannyāsīs,* they do not want even *mokṣa*.** Just like Caitanya Mahāprabhu, the ideal *sannyāsī,* He says, *mama janmani janmanīśvare bhavatād bhaktir ahaitukī* [*Cc Antya* 20*.*29, Śikṣāṣṭaka 4]*.* He never claimed that "I may not have any more birth." *Mokṣa* means one who hasn't got to take birth of this material body. That is called *mokṣa.* So Vaiṣṇava **sannyāsī*,* they do not want even *mokṣa.* Therefore they have no demand. So that *sannyāsī* is different from the ordinary *sannyāsī*. Ordinary **sannyāsī*,* he has demand. He wants *mukti.* But Vaiṣṇava **sannyāsī*,* either he is in *sannyāsī* dress or in not *sannyāsī* dress, simply because his aim and object is to satisfy Kṛṣṇa, therefore he is **sannyāsa.* Anāśritaḥ karma.* He has no shelter of the work that he is doing for Kṛṣṇa. Not that "I shall work in this way, and there will be good result, and I will enjoy it." Other *sannyāsī*s, they are thinking like that: "I will go austerities and penances severely. I shall go to Himalayas and execute the very rigidly all the principles of *sannyāsa.* But as a result of this, I will get liberated, *mukti.*" Therefore he has got demand. So that *sannyāsī* and this *sannyāsī* is different*.* Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti, sa *sannyāsī**.* So this *sannyāsī* can be accepted even in *gṛhastha* life, even in householder life*.* Because in one sense, all these boys and girls who are working for Kṛṣṇa, they have no other desire, they are all *sannyāsī*s, because they have no desire to achieve any result out of their work*.* The only thing they want: the *kṛṣṇa-bhakti,* how Kṛṣṇa will be satisfied*.* They are engaged in preaching work because they want to satisfy Kṛṣṇa*.* Kṛṣṇa says, *sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja* [*Bg* 18*.*66]*.* They are teaching all over the world the same principles, the same philosophy, that "Please surrender unto Kṛṣṇa and you will be happy*.*" That is their message*.* They have no other message*.* Therefore anāśritaḥ karma-phalaṁ kāryam karoti*.* They are all *sannyāsī*s*.* So out of... Of course, because Lord Caitanya accepted this **sannyāsa*,* so we are maintaining that system. But actual point of *sannyāsa* is not *mukti,* but satisfy Kṛṣṇa. That is **sannyāsa*,* how Kṛṣṇa will be satisfied, how Kṛṣṇa's representative will be satisfied. Because we have to work under Kṛṣṇa's representative. Anything we work, if we want to be expert, then we have to work under some expert. Therefore we accept *guru.* We do not serve Kṛṣṇa directly; we accept *guru*. *Yasya prasādād bhagavat-prasādaḥ.* The principle is *guru* is the representative of Kṛṣṇa, and if we work under *guru* and if we can satisfy, then Kṛṣṇa is satisfied. That is very easy to understand. Suppose in office you are working under some officer. You have no, I mean, acquaintance with the proprietor, but your pay, your promotion will be considered by the proprietor on the recommendation of this officer. When the officer will say, "Yes, this man has worked very nicely," then your increment of pay and your promotion immediately will be accepted by the proprietor. Therefore *śāstra* says, *yasya prasādād bhagavat-prasādaḥ.* If you can satisfy your spiritual master, then you must know that you have satisfied Kṛṣṇa. Because he is representative of Kṛṣṇa, you are working under him, so if he says, "It is all right," Kṛṣṇa says, "It is all right," although you have never seen Kṛṣṇa. And *yasyāprasādān na gatiḥ kuto 'pi.* And if the spiritual master says, "Oh, you are doing nothing" then your all spoiled, all labor is spoiled. *Na gatiḥ kuto 'pi.* You have no other shelter. So this *paramahaṁsa* stage is... We have come to explain *paramahaṁsānām.* Here it is said, *tathā paramahaṁsānāṁ munīnām amalātmanām* [SB 1.8.20]*. Amalātmanām. Amala* means without any dirty things. *Paramahaṁsa* means without any... What is that dirty thing? The dirty thing is to have any slight desire for enjoying this material body. That is called dirty thing. *Amalam.* Everyone is *samala. Samala,* with dirty things. The *karmī, jñānī,* *yogī,* everyone is infected with dirty things. Why? The *karmīs,* they want that "I shall be elevated in the heavenly planet and I shall enjoy there in the Nandana-kānana, and beautiful wife, beautiful women." That is their ambition. As the people are working very hard here—everyone wants very comfortable life with good bank balance, good house and good wife, good children. That is their ambition. That is *karmī.* They have no other ambition. Similarly, **jñānī*.* When the *jñānī* sees that his good wife, good family, good money and good house is nonsense... "It will not stay, but for some years I can enjoy. Then it will be all vanquished." They are *jñānī*s. They know how things are happening. Therefore they want *mukti.* But there is still want, that "Now I have given up all this. I don't want this material happiness. Now I shall merge into the existence of the Supreme Lord. Because Supreme Lord is the supreme enjoyer, so if I become one with Him, then I shall enjoy, supreme." The same enjoyment spirit is there, to merge into the Supreme. It is in a different way only. The *karmīs* are directly trying to enjoy sense enjoyment. They are indirectly wanting another kind, another higher status of sense enjoyment. So similarly, the *yogīs* also, they want to play some jugglery, magic. If they can achieve one of the... There are eight kinds of *yoga-siddhis.* There are many... You will find they are showing some *yoga-siddhi,* and people are after that. People, foolish people, they are thinking that he is God. If you can create something by jugglery... Suppose I am sitting here. I make like this, and immediately I produce something, golden pot. Oh, immediately thousands of people will come: "Oh, here is God. Here is God." Because he has produced a cup, golden cup which is worth, say, two thousand rupees, therefore he has become God. There are many persons, merchants, they are producing two thousand rupees every moment. Then why he is not God? But the foolish people, they have no sense. They are captivated by these jugglery, *yoga-siddhi.* So **yoga-siddhi*,* I mean to say, this jugglery, *yoga-siddhi* magic, captivates foolish persons*.* So they want *yoga-siddhi**.* If some foolish persons gather, then he gets sense enjoyment*.* That is another type of sense enjoyment*.* So therefore in the *Caitanya-caritāmṛta* it is said that *bhukti-mukti-siddhi-kāmī sakali aśānta* [*Cc* Madhya 19*.*149*.* They are not paramahaṁsas*.* *Paramahaṁsa...* Here it is stated that *bhakti-yoga-vidhānārtham. Tathā paramahaṁsānāṁ munīnām amalātmanām. Amalātmanām* means when there is no more dirty things. The *karmīs,* they have got dirty things, sense enjoyment. The *jñānīs,* they have got also dirty things. One may say that "*Mukti* is dirty thing?" Yes. According to Vaiṣṇava calculation it is dirty thing, because Prabodhānanda Sarasvatī Ṭhākura, he said, *kaivalyaṁ narakāyate.* *Kaivalyam* means to become one with the Supreme, *mukti.* He said, "It is exactly like hell." *Kaivalyaṁ narakāyate tri-daśa-pūrākāśa-puṣpāyate* [Caitanya-candrāmṛta 5]*:* "And these heavenly planets," the domain, or the objective, of the *karmīs,* "that is like flower in the sky." And *durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate.* *Durdāntendriya-kāla-sarpa-paṭalī.* The *yogīs,* their first business is... They get so much *yoga-siddhi* because first business is *indriya-saṁyama. Yoga-siddhi* is not obtained easily. One has to practice it. And the first practice is controlling the senses. *Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate.* So anyway, our point is that *paramahaṁsa* means one who has no such dirty things in the heart, *bhukti-*mukti*-*siddhi*.* All, they are dirty things. *Bhukti* means material enjoyment, *mukti* means to become..., to merge into the existence of the Supreme Lord, and *siddhi* means yoga-*siddhi*. So they are all dirty things. So such dirty..., a person with such dirty things, he is not *paramahaṁsa*. He may be a *sannyāsī,* but he's not a *paramahaṁsa*. Paramahaṁsa means who has no dirty things. > anyābhilāṣitā-śūnyaṁ > jñāna-karmādy-anāvṛtam > ānukūlyena kṛṣṇānu- > śīlanaṁ bhaktir uttamā > [Bhakti-rasāmṛta-sindhu 1.1.11] So all the *bhaktas,* those who are pure devotees, he is *paramahaṁsa.* So Kṛṣṇa comes to teach this highest science of devotion to make people *paramahaṁsas.* Not these dirty *karmīs, jñānīs* and *yogīs*. Kṛṣṇa's business is... Therefore Kṛṣṇa, first condition, says, *sarva-dharmān parityajya mām ekaṁ śaraṇam* [*Bg* 18.66]: "Just you surrender unto Me and I shall make you a *paramahaṁsa.*" Then you will be able to see always Kṛṣṇa. Thank you very much. Daśaratha’s Dilemma *The destiny that brought the king much agony leads to his liberation.* by Caitanya Caraṇa Dāsa *Harmonizing deference to destiny and diligence in duty.* What do we do when a promise we have given comes back to strangle us? What do we do when a loved one we have implicitly trusted acts like our worst enemy? What do we do when, at the very moment our dearest dreams are meant to come true, instead our worst nightmares come true? The Vālmīki Rāmāyaṇa narrates how these questions confronted Daśaratha, the reigning monarch of Ayodhya, when his plans for succession were disastrously derailed. *The Devastating Demand* Daśaratha had decided to have his eldest son, Rāma, installed as the heir to the throne and would have smoothly transferred power to Him, but things went disastrously wrong when Mantharā, the leading maid of Kaikeyī, Daśaratha’s favorite wife, poisoned her mind. Despite the time-honored principle of primogeniture, by which Rāma was entitled to be the next king, somehow Kaikeyī came to believe that Bharata, her son and Rāma's stepbrother, was meant to be the king and was being deprived by a conspiracy. Kaikeyī was a heroic wife worthy of a great hero—she had saved her husband’s life. Once, when the king was engaged in a deadly war with demonic forces, his charioteer was slain and he himself knocked unconscious. With fearless presence of mind, Kaikeyī grabbed the reins and steered his chariot to safety. Feeling astounded and indebted, Daśaratha offered to give her two boons of her own choosing. She told him she would ask for them sometime in the future. Being incited by Mantharā, Kaikeyī now decided to use those boons to fulfill her designs. When Daśaratha approached her the night before the ceremony that would officially recognize Rāma as the prince regent, designating him as the next king, she placed herself in a disheveled condition in the sulking chamber. Concerned that something was afflicting his favorite wife, the king got carried away by his desire to pacify her and promised to fulfill whatever desire she had. Not knowing what Kaikeyī was going to ask and being elated at the upcoming elevation of his dear son Rāma, he unwittingly promised to fulfill her request—and promised thrice in the name of Rāma. Little did he know that he was like an ignorant animal entering a fatal trap. Kaikeyī asked that Rāma be banished to the forest for fourteen years and in his place Bharata be installed as the prince regent. On hearing Kaikeyī’s demands, he was stunned, shocked, shattered. Not even in his wildest dreams had he thought that she would ask for something like this. Desperately, he begged her to relent, even falling at her feet. Yet Kaikeyī remained heartlessly unrelenting, consumed by her dark suspicion that the king was complicit in a conspiracy to dispossess her son. The more he pleaded against Rāma’s banishment, the more she felt her suspicion confirmed and the more she became insistent about her demand. Despite crying and begging and fainting again and again during the long night, Daśaratha couldn’t budge her. When morning arrived, she had Rāma summoned and, on the king’s behalf, informed Him that He had been banished. *Trapped Between Promise and Plan* Had Daśaratha erred in making a blanket promise when elated? Possibly, but not necessarily. He had no reason to suspect Kaikeyī—she had treated Rāma like her own son and had shown no resentment at His being groomed as the heir apparent. When she made her demands, the principled monarch was torn between two duties—the duty of honoring his word to his wife and the duty of giving his son His due legacy. On hearing Kaikeyī’s words, Rāma took the news stoically and gracefully agreed to obey his father’s command. Actually, Daśaratha never directly commanded Him to go to the forest; it was Kaikeyī who spoke those unconscionable, unbearable words on the king’s behalf. And the mortified king looked on mutely, crying and swooning to see the horror unfolding before his eyes. Rāma entrusted His affairs to others, readied Himself to depart for the forest, and came to His father to take blessings. Seeing Him, Daśaratha fervently opposed Rāma’s going to the forest. In utter despair he suggested to Rāma that He stage a coup, overthrow and imprison him, and take the throne, thereby avoiding the forest sentence. Of course, Rāma declined, politely yet categorically. Expressing His wish that the king rule for many more years, Rāma said that He looked forward to continuing His assistance to the king after returning from the forest. Feeling helpless, Daśaratha looked on as Rāma departed. Was a king’s sense of honor so important as to be worth the exile of one’s own son? Yes. The sense of honor ensured that monarchs wouldn’t abuse the considerable power at their command. Having it bred into them since childhood that a person was only as worthy as the worth of his word, they were thus trained to use power for honorable purposes. Though he had planned to honorably hand the kingdom’s reins to Rāma, he was thwarted because of his word of honor to his wife. *Unavoidable Reaction to Unintentional Action* After Rāma’s departure, Daśaratha could do nothing except think of Rāma and call out His name. When his first wife, Kauśalyā, tried to console him, he told her of a distressing incident from his past. Long ago, he had accidentally killed a young man he had mistaken for an animal drinking water in the wilderness. Daśaratha had been out hunting, which was a means by which the kings kept the population of animals, especially predators, under control. Also, through hunting, the kings practiced the skill of archery and desensitized themselves to the sight of blood and gore to help them face unflinchingly the brutality of war. As the martial guardians of society, they had to be trained to fight when necessary for protecting the law-abiders from violent lawbreakers. During this hunting expedition, Daśaratha had been practicing the skill of shooting targets that could only be heard, not seen. Rulers needed this skill to fight at night with devious enemies who didn’t respect the martial code that wars be fought only during the day or who attacked mystically using invisible weapons. Concealed in a thicket near a river, Daśaratha lay in wait for animals that would come to drink water. On hearing the sound of someone moving near the water, he shot an arrow in that direction with lightning speed and heard the sound of the arrow thudding into a target. His satisfaction turned into horror, though, when he heard a human scream. He rushed to the riverside and found a hermit boy lying there. That boy was Śravaṇa, who had come there to fetch water for his parents. He was the life of his parents, not just metaphorically, as are most children for their parents, but also literally, as his parents were blind and could do nothing without him. When Śravaṇa, wincing through his pain, explained his parents’ plight, Daśaratha’s dismay multiplied manifold. With his final breaths Śravaṇa beseeched the king to take water to his disabled parents. And, right before Daśaratha’s appalled eyes, the boy died. His heart heavy with mountainous remorse, Daśaratha carried the body and the water to Śravaṇa’s parents. When he approached them, they sensed by the sound of his movements that he was not their son. When they asked about his identity, the king tearfully told them what had happened. On hearing that their son was no more, the aged couple was aghast. Śravaṇa’s father somehow pulled himself together and performed his son’s last rites, with due assistance from a remorseful Daśaratha. Overcome by grief, Śravaṇa’s parents couldn’t maintain their lives. Before dying, Śravaṇa’s father declared that just as he was dying in the agony of separation from his son, Daśaratha too would one day die in a similar agony, being separated from his son. Daśaratha felt no anger towards the dying father for having uttered this imprecation. He knew that he had erred grievously in inadvertently killing a citizen whom he was duty-bound to protect. As that incident had happened many years ago, it had slipped out of Daśaratha’s mind. But after Rāma’s banishment, when Daśaratha was trying to make sense of things, the curse returned to his mind. At one level, that recollection filled him with illumination, helping him see a pattern amidst his recent reversals. At another level, the recollection filled him with resignation, as he realized that destiny was taking its due course, a course that would lead to his death. *Diligence to Duty Amid Deference to Destiny* This Rāmāyaṇa narrative, along with the flashback, raises several critical questions about the course of human affairs: Are certain things destined to happen? Are we just puppets in the hands of a destiny that makes us dance according to its will? The Rāmāyaṇa may seem to support this idea. After Rāma was exiled, He invoked destiny repeatedly while pacifying others. When Lakṣmaṇa railed against the unfairness of Daśaratha’s order, Rāma calmed him by saying that it was all the will of destiny. Later, when Bharata came to meet Him in the forest, Rāma told Bharata to bear no animosity towards Kaikeyī, for she had simply acted as destiny had willed. Reiterating this line of reasoning, the Rāmāyaṇa states that Mantharā's mind, and thereby Kaikeyī's, was influenced by the gods, who wanted Rāma to leave Ayodhya and go to the forest to confront the cannibalistic demons there. Through the ensuing encounter, He would rid the world of demonic forces. And indeed, that’s how things turned out. So, to fulfill His mission as a descent of the divine, Rāma’s exile was arranged by destiny, using Mantharā and Kaikeyī as agents. And since Rāma is the Supreme, He is the Lord of destiny too—destiny acts according to His will. That means Rāma was exiled by His own will. However, the Rāmāyaṇa doesn’t stress Rāma’s divinity—it focuses on His being the ideal human being. And Rāma’s actions are instructive in understanding how to respond to destiny. Despite repeatedly referring to destiny, neither Rāma nor the other characters in the epic act as if they are puppets, pulled helplessly into doing particular things. When faced with perplexities, they reason conscientiously to determine their dharma, the right course of action for them. They draw insights from scripture and tradition, and use their intelligence to apply those insights to their particular situation. Thus the characters simultaneously acknowledge destiny and deliberate dharma. Destiny connotes forces beyond our control, and dharma connotes actions we are meant to choose, implying that those choices are within our control. How can considerations of destiny and duty—of factors beyond our control and factors within our control—be reconciled? By seeing destiny and duty as complementary, not contradictory. Nowadays we often rebel against any notion of predestination, any idea of resignation to any power higher than human. Most contemporary thought derides deference to destiny as fatalistic. However, such derision and the underlying denial of any suprahuman forces shaping human affairs take a heavy psychological toll. When we believe that we are our life’s sole controllers, we place on ourselves the burden of setting things right. When despite our best efforts we can’t fix things, we end up intolerably frustrated. Believing that we should be able to control things and being unable to accept that we can’t, we suffer cognitive dissonance. Such dissonance lies at the root of the spiraling mental health problems in today’s world. When adversities befall us for no apparent reason, when trustworthy people go against us, when whatever we do to set things right only makes things worse, then we would do well to acknowledge the hand of destiny. Does such acknowledgement amount to fatalism? No, not at all. Daśaratha wasn’t fatalistic; he tried his best to avert the calamity. Only when nothing worked did he share the story of his being cursed to explain that the adversity had been preordained. The Rāmāyaṇa gives no indication that any fatalistic sense of predestination decreased his efforts to change Kaikeyī’s mind. The thrust of the Rāmāyaṇa’s discussions is that we not see the events happening in our life as isolated incidents—they are manifestations of a complex chain of factors, a chain into which we implicated ourselves by our past actions. Such a philosophically informed vision helps us respond to reversals intelligently, not impulsively, so that we can act to mitigate the situation, not aggravate it. *From Destiny Through Duty to Liberty* Such levelheaded pragmatism in the face of destiny is the most empowering option in a disempowering situation. And it becomes even more empowering when coupled with the spiritual practice of *bhakti-yoga*. This is evident in Daśaratha’s actions. Though deeply afflicted by separation from Rāma, and though confronted with the inevitability of his own imminent demise, Daśaratha didn’t become resentful or hateful towards hostile destiny. He saw the calamity as a reaction to his own past action. Of course, in his particular case that culpable action had been perpetrated in that very life, and he could recollect it. In most cases, we may not be able to recollect the relevant past action, for it may have been done in some previous life. Nonetheless, the key point is that destiny is not arbitrary or inimical; it is orderly and reactional. It gives us reactions to our own past actions. Accepting the inviolable will of destiny, Daśaratha absorbed himself in the remembrance of Rāma. The Rāmāyaṇa embodies a dynamic, ecstatic tension in Daśaratha’s mind over Rāma’s identity—is Rāma human or divine? The king is told repeatedly by sages that his son is the Supreme Lord descended to this world, and hearing about his son’s divinity delights him. Still, that knowledge never became the defining basis of his relationship with Rāma. Out of his paternal affection, he kept reverting to seeing Rāma as his own son, to be protected and provided for by him. *Śrīmad-Bhāgavatam*, a pre-eminent *bhakti* text, declares that absorption in the Lord is always auspicious. If continued till the moment of death, such absorption can grant liberation, transporting one to the Lord’s eternal abode. Daśaratha became absorbed in Rāma, in a mood of parental affection and intense separation. Thus absorbed, he left his mortal frame and attained re-union with Rāma in His eternal abode. The destiny that had brought him such agony ultimately led him to liberation. And a similar auspicious result happened for the world at large—Rāma freed it from the scourge of demonic forces. Intriguingly, destiny’s ways turned out to be auspicious for the demons too. Not all of them were innately, incorrigibly evil—they were just led by a fiendish pack of leaders headed by the lecherous Rāvaṇa. Rāma eliminated those rogue leaders and entrusted the demons’ leadership to the virtuous Vibhīṣaṇa, who brought auspiciousness into the demons’ lives. If we too respond to adverse destiny by sticking to our dharma and absorbing ourselves in our Lord, destiny’s ultimate benevolence will eventually become manifest. Do the Scriptures Have Multiple Meanings? *One of the qualities of the Vedic literature is its ability to reach students at different levels, even with the same words.* by Gaurāṅga Darśana Dāsa *The spectrum of scriptural messages is broad and is not limited to one purpose or audience.* Imagine a prism held in sunlight. The rays of the sun pass through the prism, which separates the rays into the attractive colors of the rainbow. Some people are fascinated by one of the colors produced, while other people are attracted to a different color or even all the colors. Similarly, the verses and pastimes presented in the scriptures manifest various meanings, and in a particular instance some people may see or favor one meaning while others see various meanings. The prismatic perspectives of the scriptures reveal messages at different levels relevant for multiple audiences. *Śrī*la Kṛṣṇadāsa Kavirāja Gosvāmī writes in *Śrī* *Caitanya-caritāmṛta* *(Madhya* 24.318), > kṣṛṇa-tulya bhāgavata—vibhu, sarvāśraya > prati-śloke prati-akṣare nānā artha kaya *“*Śrīmad-*Bhāgavatam*** is as great as Kṛṣṇa, the Supreme Lord and shelter of everything. In each and every verse of *Śrīmad-*Bhāgavatam** and in each and every syllable, there are various meanings.” For instance, the great Vaiṣṇava commentator Śrīla Viśvanātha Cakravartī Ṭhākura explains the first verse of the *Bhāgavatam* in five wonderful ways. And Lord Caitanya Mahāprabhu explained to Sanātana Gosvāmī a vital verse of the *Bhāgavatam* (1.7.10), popularly known as the *ātmārāma* verse, in sixty-one ways. Similarly, the scriptures reveal various reasons, some confidential and some general, for the activities of the Supreme Lord, His incarnations, and His devotees. *Are All Meanings Relevant?* One object looks different when seen from different angles or when considered in terms of its various uses. All the different visions of the object's form may not reveal its complete form, consideration of its different uses may not manifest its full potential, certain uses are relevant only for certain purposes, and some visions may be misleading, some uses irrelevant. Similarly, the pastimes of the Supreme Lord and His exalted devotees are enacted for various divine and human purposes, and they are often not limited to one particular reason. Enlightened Vaiṣṇava commentators often explain multiple purposes behind a scriptural episode involving the Lord or His devotee. But unscrupulous commentators screw out various irrelevant meanings to suit their own purposes. A meaning that aligns with the conclusions of enlightened Vaiṣṇava philosophers is bona fide, while contrary interpretations are not. When given by the Vaiṣṇava *ācāryas*, the multiple explanations of, or perspectives on, the same scriptural statement or episode should not be seen as contradiction, but as variety indicating the richness of the literature and the Sanskrit language. By carefully and faithfully studying the scriptures with the help of bona fide commentaries, one finds that the commentaries complement each other. Thus, scriptural pastimes may teach conventional principles for the smooth functioning of human society or basic principles for the practice of spiritual life. Simultaneously, pastimes are often enacted for internal and confidential purposes understood by more advanced souls and especially relevant for them. The meanings of scriptures that describe the Personality of Godhead are revealed to a sincere reader by His grace; He is the source and objective of the scriptures. Perspectives derived from intellectual gymnastics and mental speculations are deceptive, as described by Lord Brahmā in *Śrīmad-Bhāgavatam* (10.14.29): > athāpi te deva padāmbuja-dvaya- > prasāda-leśānugṛhīta eva hi > jānāti tattvaṁ bhagavan-mahimno > na cānya eko ’pi ciraṁ vicinvan “My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.” *The Bhāgavatam's Diverse Audience* *Śrīmad-Bhāgavatam* is the book form of the Supreme Personality of Godhead, Śrī Kṛṣṇa, and is therefore identical to Him. It is the foremost of all the works of Śrīla Vyāsadeva, who was satisfied only after writing it, even though he had already edited the Vedas and written many works of his own. Śrīla Nārada Muni instructed Vyāsadeva to write *Śrīmad-Bhāgavatam* in such a way that it would be of relevance to both learned and common people. Nārada Muni told Vyāsadeva, > tvam apy adabhra-śruta viśrutaḥ vibhoḥ > samīpyate yena vidāṁ bubhutsitam > prākhyāhi duḥkhair muhur arditātmanāṁ > saṅkleśa-nirvāṇam uśanti nānyathā “Please, therefore, describe the Almighty Lord's activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries.” (1.5.40) Thus the *Bhāgavatam* caters to the needs of multiple audiences and also helps each reader in manifold ways. Śrīla Jīva Gosvāmī quotes the following verse in his Tattva-sandarbha while explaining the extensive application of Śrīmad-*Bhāgavatam*: > vedāḥ purāṇaṁ kāvyaṁ ca > prabhur mitraṁ priyeva ca > bodhayantīti hi prāhus > trivṛd bhāgavataṁ punaḥ “It is said that the *Vedas* instruct like a master, the *Purāṇas* instruct like a friend, and poetic works instruct like a lover, but *Śrīmad-Bhāgavatam* does all the three.” Śrīla Sanātana Gosvāmī expresses his admiration of *Śrīmad-Bhāgavatam* thus: > mad-eka-bandho mat-saṅgin > mad-guro man-mahā-dhana > man-nistāraka mad-bhāgya > mad-ānanda namo’stu te "O *Śrīmad-Bhāgavatam*, O my only friend, O my companion, O my teacher, O my great wealth, O my deliverer, O my good fortune, O my bliss, I offer respectful obeisances unto you." (*Kṛṣṇa-līlā-stava* 415) In these ways the Bhāgavatam plays multiple roles in a person’s life, with its variegated messages and lessons. The following are a few glimpses to illustrate this. *The "Human" Behavior of God* The purposes of the descents of the Supreme Personality of Godhead in this world are manifold, as Lord Kṛṣṇa Himself says in the *Bhagavad-gītā* (4.8): > paritrāṇāya sādhūnāṁ > vināśāya ca duṣkṛtām > dharma-saṁsthāpanārthāya > sambhavāmi yuge yuge “To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” Apart from these reasons, more importantly Kṛṣṇa descends to perform loving pastimes with His devotees and thus attract the hearts of the people in this world and inspire them to come to His eternal abode. Thus one activity of Kṛṣṇa's has multiple purposes. When the Supreme Lord incarnates as a human being and performs His pastimes (*martya-līlā*, "pastimes in the mortal world"), He imitates the behavior of humans. Seeing His human behavior, people tend to consider Him an ordinary mortal. However, the Supreme Lord is always transcendental and in any condition is endowed with all divine opulences. *Śrīmad-Bhāgavatam* (5.19.5) therefore states, *martyāvatāras tv iha martya-śikṣaṇam*: "Through His pastimes as a human, He intends to teach humans how to conduct themselves." *"Sufferings" of the Supreme* Lord Rāmacandra acted as an ideal son by sacrificing His rightful claim to the throne and going to the forest to fulfill the promise of His father, Daśaratha. As an ideal disciple, He followed the instructions of His *guru* Viśvāmitra and killed a female demon named Tāṭaka. Thus, to exhibit in His various roles the ideal dutiful character of a human being, Lord Rāma underwent inconveniences and tribulations. By His personal example Lord Rāma instructed human beings not to give up one’s principles despite difficulties. However, if one considers only the human side of Rāma’s behavior, one might underestimate His transcendental nature and Godhood. For instance, as an ideal husband Lord Rāma put great effort into protecting His chaste wife, Sīta Devī, from the evil demon Rāvaṇa, who had kidnapped her. Thus He gave a lesson to religious human beings that a dutiful husband has to give complete protection to a chaste wife and if required has to endure all types of suffering in doing so. The suffering undergone by Lord Rāma in separation from Sītādevī might seem material, but it is not so. From a divine perspective, we can understand that it was the bliss of vipralambha rasa, or the spiritual feelings of the Supreme Lord and His eternal consort in separation from each other. Their separation intensifies Their spiritual happiness. This is the confidential aspect of Lord Rāma’s lamentation for Sītā. Śrīla Prabhupāda writes, “The emotions a lover and beloved feel when separated from one another are actually very blissful, although apparently painful. Therefore the separation of Lord Rāmacandra from Sītādevī, as well as the consequent tribulation they suffered, is but another display of transcendental bliss.” *(Bhāgavatam* 5.19.5, Purport) *The "Embarrassment" of Exalted Personalities* The scriptures sometimes present the mistakes committed by great personalities. Circumstantially, even great souls may be bewildered and become victims of lower tendencies, as the ruler Bhadraśvavā mentions in the following verse: > vadanti viśvaṁ kavayaḥ sma naśvaraṁ > paśyanti cādhyātmavido vipaścitaḥ > tathāpi muhyanti tavāja māyayā > suvismitaṁ kṛtyam ajaṁ nato ’smi tam “O unborn one, learned Vedic scholars who are advanced in spiritual knowledge certainly know that this material world is perishable, as do other logicians and philosophers. In trance they realize the factual position of this world, and they preach the truth as well. Yet even they are sometimes bewildered by Your illusory energy. This is Your own wonderful pastime. Therefore, I can understand that Your illusory energy is very wonderful, and I offer my respectful obeisances unto You.” *(Bhāgavatam* 5.18.4) From a human perspective, one needs to learn from the bewilderment of great souls what not to do and safeguard oneself. At the same time, one must be careful not to offend the great souls involved in the mistake. From a divine perspective, one needs to understand that such events are often orchestrated by the Supreme Lord to teach common people through great people. Seemingly wrong acts committed by great souls don’t affect them, but their critics become victims of their own offense and reap the consequences. One should not minimize the position of a great person for an apparently wrong act, but should learn the intended lesson for oneself. For instance, to favor the demigods the Supreme Lord Viṣṇu once took the form of a beautiful woman, Mohinī-mūrti, and bewildered the demons. Out of curiosity, Lord Śiva, along with his wife, Um?, went to Lord Viṣṇu and requested Him to show His feminine form as Mohinī-mūrti. Because of confidence or pride, Śiva didn’t expect to be captivated by seeing Her, since even the demigods had not been captivated. However, when Viṣṇu appeared as Mohinī-mūrti, Lord Śiva fell into a whirlpool of lust and ran after Her, even in front of his own wife and associates. Mohinī-mūrti’s captivating Lord Śiva gives the grave message to practitioners on the spiritual path that lust is a difficult temptation to overcome and one has to carefully safeguard oneself from the allurements of the opposite sex. Spiritual seekers shouldn’t be overly confident or proud and think that they cannot be victimized by lust. Śrīla Prabhupāda explains that from a divine perspective we can understand that this was a joking affair between Lord Viṣṇu and His dear devotee Śiva. Śiva is an extremely self-controlled person and a great Vaiṣṇava, a devotee of Lord Viṣṇu. Śrīla Prabhupāda writes, “Cupid himself tried to invoke Lord Śiva's lusty desires in the presence of Pārvatī [Umā], but Lord Śiva was never agitated. Rather, the blazing fire from Lord Śiva's eyes turned Cupid to ashes.” *(Bhāgavatam* 8.12.15, Purport) Further, even the full illusory material energy, represented by Umā, or Durgā Devī, could not captivate his mind. What seemed to be an embarrassing and humiliating experience for Lord Śiva was actually Viṣṇu’s plan to glorify him. While even a mild glimpse of the personification of Viṣṇu’s external potency would thoroughly bewilder the conditioned souls in this world, that external potency could not move Śiva, and Viṣṇu had to manifest His internal potency to captivate Śiva. Such is the greatness of Śiva, who later felt proud to have such an exalted master as Viṣṇu. He wasn’t ashamed. Rather, he was proud to be defeated by his Lord and resumed his normal, unagitated condition. This spiritual pride is the real pridelessness of a devotee. *The Departure of the Lord and His Associates* The way Lord Kṛṣṇa and His Yadu dynasty left this world can be seen from multiple valid perspectives as presented by the Vaiṣṇava ācāryas. By Kṛṣṇa's desire, in a playful mood the young boys of the Yadu family once dressed Kṛṣṇa's son Sāmba as a pregnant woman and inquired from great sages about the fruit of Sāmba's so-called pregnancy. The sages cursed the mocking boys. “She will give birth to a club that will destroy your family.” The Yadu boys immediately lifted the garment covering Sāmba's abdomen and, to their astonishment, found a club. On the king’s order, the club was ground to powder, which was thrown into the ocean. The waves carried all the bits of powder to the shore, where they were absorbed into reeds. A hunter named Jarā found a lump of iron that hadn't been powdered and fashioned it into an arrowhead. Later, the Yadus became intoxicated, quarreled among themselves, and killed each other with the ironlike reeds. Jarā mistook the sole of Kṛṣṇa's left foot for a deer and pierced it with his arrow, thus "killing" Kṛṣṇa. The Supreme Lord, Śrī Kṛṣṇa, sanctioned all these events. This seemingly ghastly departure of the Yadu dynasty, Lord Kṛṣṇa's family, was enacted for various reasons. From an external point of view, this happened because of the curse of the sages. And some say that it occurred because Gāndhārī, the mother of one hundred sons who had died in the Kurukshetra battle, had cursed Kṛṣṇa’s dynasty because Kṛṣṇa was instrumental in her son's death. There are deeper reasons for the event, however. One is that Kṛṣṇa had fulfilled the purposes for which He descended, and He desired to wind up His pastimes. These curses were a part of His plan for departure. Also, some of the Yadus, due to their intimate connection with Kṛṣṇa, were behaving whimsically, against the Lord’s will. So Kṛṣṇa felt the need to annihilate the indifferent, contemptuous members of the Yadu family. Further, the Lord gave a grave message of detachment to the people in this world, that our opulence and power are temporary and someday we will have to leave all our earthly possessions and even our life. Kṛṣṇa also demonstrated that He won’t spare even His own family members if they offend the brāhmaṇas and sages. Also, the glorious Yadus are eternal associates of the Lord, and they would not be able to bear separation from Kṛṣṇa after His disappearance. In their agitation of separation, they would trample and destroy the earth. Therefore Kṛṣṇa arranged their departure prior to His own. Further, some of the Yadus were demigods who had descended to assist Lord Kṛṣṇa in His mission. So, through this pastime, Kṛṣṇa reestablished them in the heavenly planets to resume their services in the universal management. Thus, when Kali-yuga was beginning, Kṛṣṇa removed Himself and His associates from the vision of the material world. Apart from these perspectives, the Vaiṣṇava ācāryas, for our understanding, give other confidential and conventional reasons of the pastime of Kṛṣṇa’s departure. *A Balanced Understanding* Many episodes in the scriptures present us understandings at various levels. If we see only the divinity or Godhood in them, we may fail to learn the intended message relevant for human life. And if we see them purely from a human perspective, we may underestimate their transcendental nature or minimize the position of the persons involved. So, while reading the scriptures, we need to patiently and faithfully depend on the explanations of bona fide Vaiṣṇava ācāryas who give us a balanced understanding from both perspectives. *Gaurāṅga Darśana Dāsa, a disciple of His Holiness Rādhānāth Swami, is dean of the Bhaktivedānta Vidyāpīṭha (www.vidyapitha.in) at ISKCON Govardhan Eco Village (GEV), outside Mumbai. He has written study guides, including Gītā Subodhinī, Bhāgavata Subodhinī, and Caitanya Subodhinī, and teaches Bhāgavatam courses at several places in India. He also oversees the Deity worship at GEV.* A Meditation on the Importance of True Humility *Undervalued and even disparaged today, humility is an essential trait for progress on the spiritual path.* By Guru Dāsa The *śāstras* instruct us of the importance of humility; so why is achieving true humility so challenging? “Oh, God, I could be bounded in a nutshell and count myself a king of infinite space, were it not that I have bad dreams.” Shakespeare’s Hamlet, 2.2 (First Folio) This line from Hamlet nicely sums up the absurdity of our delusions of self-importance. I wrote this meditation on the importance of humility as part of my effort to shake my own delusions of knowledge and significance. Human nature seems to drive us to thinking we know more than we actually know. I like to tell people, “The more you know, the more you know you don’t know.” I believe this principle holds true for any sphere of human activity or learning, be it scientific, theological, or anything else, even vocations. We should always try to appreciate that the “unknown unknowns”—those things we do not know that we do not know—vastly outweigh both the tiny pittance of knowledge we have obtained in our years and those things we actually understand we don’t know. We are all in that boat no matter how accomplished, learned, or scholarly, but appreciating that fact takes effort. We seem to be hardwired to think we understand things even if we do not. I count myself as no exception to this rule, and it takes great mental effort for me to step outside of my own shoes and even try to appreciate my own ignorance. “The more you know, the more you know you don’t know” could be regarded as a truism. Merriam-Webster defines truism as “an undoubted or self-evident truth.” This same truism goes for all fields of so-called knowledge, including all faith traditions, all philosophical points of view, and all sciences, whether considered “soft” or “hard” or anything in between. You see this false confidence in the rabid atheist who insists that there is no God and no such thing as the soul. You see it in the fanatic who shouts that nobody else understands God or that everyone else is going to hell for their sins. We followers of the Gauḍīya Vaiṣṇava tradition and of Śrīla Prabhupāda are not exempt either. Generally speaking, we all have our anarthas, the dirt in our minds and our hearts that causes us to be arrogant or do things that are unhelpful for ourselves or others. We also all have our false ego, or ahaṅkāra, that false sense of self that identifies with our specific situation of the moment. This is our “false ego”—a false sense of self—and it evolves over the course of our life and from one life to another. It is temporary, as are all things in this material world. The Tao Te Ching advises that humility is the best policy. One quote I like is translated as follows: “If the sage wants to stand above people, he must speak to them from below. If he wants to lead people, he must follow them from behind.” (Chapter 66) Leadership and humility paradoxically go together. We don’t often associate leaders with humility, but wisdom traditions teach us they do go together. Jesus also advised humility. He said, “So the last shall be first, and the first last: for many be called, but few chosen.” Matthew (King James Version) 20:16. Last year I heard a talk about this same principle at a conference in San Francisco attended by hundreds of defense and corporate lawyers. We were told how the U.S. Marines follow this principle—they eat together by reverse rank order. The newest private eats first. The general eats last. It is not a written rule but is a tradition going back for centuries. This practice of humility demonstrates leadership and quality of character. Our own śāstras are replete with examples of humility. Even God Himself shows by example the importance of humility. Lord Caitanya, whom we accept to be an incarnation of God, often speaks humbly in *Śrī* *Caitanya-caritāmṛta*, disclaiming His own divinity and knowledge, or claiming He is a fool or pretender even though He is God Himself posing as His own devotee. In the *Śrī*mad-Bhāgavatam we have many examples of demigods—advanced souls invested with great opulence and cosmic responsibilities—being humbled or having faults. We have the story of Lord Brahmā trying to trick Kṛṣṇa (God) and finding out that he is only one of numberless Brahmās. There is a reason for all this. It is all directing us to endeavor for humility if we really want to make spiritual progress. *Fighting Our False Pride* We must always fight our false pride. False pride in ourselves or in our knowledge makes us miserable. Humility is liberating. When I think about how small I am and how little I actually know, it is liberating, like a weight lifted off my back. I am not in control, so why worry? Stress at work? Stress at home? It will all pass. It is just material nature and time playing their usual tricks. All of our stresses and insecurities are like a fleeting shadow play. Shakespeare said it well: “All the world's a stage, And all the men and women merely players; They have their exits and their entrances, And one man in his time plays many parts.” We all have our parts to play at various stages of life, but unlike the actors in a Shakespeare play, we forget we are acting and think we are the character we are playing. Our false pride also corrupts our sentiments about who God is. One of my favorite verses in the *Śrīmad-Bhāgavatam* is “O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.” (1.3.26) This makes intuitive sense. Could a limited God be God? Doesn’t that defeat the very definition of God? Shouldn’t God have limitless forms and activities? Who are we to understand God? We do not even understand ourselves, what to speak of God or God’s spiritual world. How arrogant is it to think we understand who God is? Don’t we all box God in within our minds even if unknowingly? Another area where this comes into play is the seeming conflicts between faith and the sciences. Over the years I have thought about this topic quite a bit, and now I ask myself this: Do I really understand either the sciences I look to or the scriptures I have faith in? I like to think I do as to both, but in truth I do not understand either fully. Therefore there is no need to dwell on any seeming conflicts between science and faith. I have faith in God, but not blind or unreasoned faith. My faith in God is tested by critical thought, and that testing strengthens it. If I were to have only blind faith, I'd easily be swayed away from faith. True humility does not mean self-hatred. It’s an acknowledgment of our own limitations, and that is all. As I have heard some wise friends say, one who is humble does not think less of himself, but thinks of himself less. We should seek that humility which does not diminish our sense of self-worth but abhors narcissism and self-promotion. Finally, the value of humility in our spiritual quest is that it opens our minds and hearts to instruction from higher authorities. If we do not have humility, we close the door to learning. Spiritual sources of knowledge are *guru*, *sādhu*, and *śāstra*. It’s easy to feign respect for these higher authorities and put on a show of humility; it’s not as easy to truly achieve that humility. Without achieving it, who are we fooling? We might fool others, and we might fool ourselves, but we can’t fool the Paramātmā in our hearts, the Supersoul who sees and knows all. Ultimately only the Supreme Personality of Godhead is the witness who actually matters—and we can’t fool him. So why try? *Guru Dāsa (Gurudev D. Allin), a disciple of His Holiness Bhaktimārga Swami (“The Walking Monk”), practices law as a civil litigation attorney in Honolulu. He considers himself fortunate to have been born to disciples of Śrīla Prabhupāda and to have a supportive devotee spouse and family.* A Small but Profound Preface *An appreciation of Śrīla Prabhupāda’s opening words in his presentation of Śrīmad-Bhāgavatam.* by Girirāja Govinda Dāsa Śrīla Prabhupāda introduces his *Śrīmad-Bhāgavatam* translation and commentary with an appeal to world leaders and thinkers. In his preface to *Śrīmad-*Bhāgavatam**, Śrīla Prabhupāda has summarized an ocean of wisdom in just a few words. The *Bhāgavatam*, with over eighteen thousand Sanskrit verses, is a masterpiece of knowledge for the benefit of humanity. Śrīla Prabhupāda undertook the monumental task of translating the text into English and adding his own commentary (“purports”), and his edition now appears in more than eighty languages. Scholars have opined that among Śrīla Prabhupāda’s many gifts to humanity, this literary contribution is especially noteworthy. Often an author writes a preface to provide the intended audience a glimpse of the aim and scope of the book. One can imagine the seriousness with which Śrīla Prabhupāda would introduce his English translation of the *Bhāgavatam*. The result is that every statement of his short but profound preface is food for contemplation. The aim of this article is to discuss and deliberate on parts of it. We shall discover the *Bhāgavatam*’s strong relevance to present-day humanity—collectively and individually. Śrīla Prabhupāda wrote this preface when he was unknown to the world. But his visionary character can be clearly seen in his words, written as early as in 1963, when people thought of him as just another ordinary swami. He arduously managed to complete three volumes of the *Bhāgavatam*, and then set sail to America to preach its gospel. The preface begins: We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits to particular countries or communities. Human society is broader than in the Middle Ages, and the world tendency is toward one state or one human society. The ideals of spiritual communism, according to *Śrīmad-Bhāgavatam*, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a successful ideology. *Śrīmad-Bhāgavatam* will fill this need in human society. Today we live in a world where all parts of the earth are interconnected economically, socially, and culturally, and thinkers are searching for a common ideology to bind society harmoniously. Diversity is natural when people of different nations mix, yet leaders are aspiring to achieve unity in diversity. It is a noble idea, but a formidable one to enact in practice. Various social scientists, anthropologists, economists, educators, political leaders, reformers, artists, and scientists are busy trying to make unification of humanity a reality. We can see their efforts in the establishment of worldwide institutions. Śrīla Prabhupāda envisioned that the need for unification would be inevitable. Consequently he stated his premise that the *Bhāgavatam* is a literature that can help leaders achieve their goal. *Bhāgavata Communism* In other places, he has explained what he means by “spiritual communism,” or the communism of the *Bhāgavatam*: Everything belongs to God; nothing belongs to us. This is *Bhāgavata* communism. As the communists, they say, “Everything belongs to the state,” we say, “Everything belongs to God.” We never say that anything belongs to anyone. No. This is *Bhāgavata* communism. So everything belongs to God. So one can utilize God’s property as much as he requires, not more than that. (Lecture, July 15, 1973, London) If the communist idea is spiritualized, then it will become perfect. As long as the communist idea remains materialistic, it cannot be the final revolution. . . . The communist philosophy as it is now practiced is vague, but it can become perfect if they accept the conclusion of the *Bhagavad-gītā—that* Kṛṣṇa is the supreme proprietor, the supreme enjoyer, and the supreme friend of everyone. Then people will be happy. (*Journey of Self-Discovery*, Chapter 7) Furthermore, *Bhāgavata* communism is not limited to humanity. It cares for all living beings. It is an all-inclusive welfare scheme. *Bhāgavata* communism says that even if you have got a lizard in your room, you must give him something to eat. If you have got a serpent in your room, you must give it something to eat. Nobody in your house should starve. You see? This is *Bhāgavata* communism. Not that "Only my brother and sister will not starve, and other animals should be killed." This is not communism. Here is communism. This is Kṛṣṇa consciousness communism—that a Kṛṣṇa conscious person is thinking even for the ant, even for the lizard, even for the serpent. That is real communism. (Lecture, March 6, 1968, San Francisco) The opening paragraph of the preface is a call for revolution—a spiritual revolution based on the *Bhāgavatam*, a revolution for a universal welfare state with all inhabitants happy. The preface continues: Human society, at the present moment, is not in the darkness of oblivion. It has made rapid progress in the fields of material comforts, education and economic development throughout the entire world. But there is a pinprick somewhere in the social body at large, and therefore there are large-scale quarrels, even over less important issues. There is need of a clue as to how humanity can become one in peace, friendship and prosperity with a common cause. *Śrīmad-Bhāgavatam* will fill this need, for it is a cultural presentation for the respiritualization of the entire human society. Why should one bother to adopt spiritual communism from the *Bhāgavatam*? Here is the reason. Śrīla Prabhupāda says that despite rapid progress, a pinprick in the society at large is leading to big quarrels over less important issues. Modern wars are exploitative, selfishly driven by vested interests. Further, with rapid growth in almost all fields of life, we take pride in our social evolution. But we should pause and honestly ask, Are we really happy as a society? Are we united? Border problems, ethnic conflicts, resource conflicts, terrorism in the name of God, economic collapse, environmental problems, scandals, war tensions, communal disharmony, hundreds of diseases, suicides—shouldn’t this state of affairs prompt us to question the very philosophy underlying our growth? We’ve built a skyscraper on a shaky foundation. What is that foundation, that fake premise on which society rests? A diagnosis of the problem is needed before a suitable cure is thought of. Leaders are struggling without knowing the clue to how humanity can become one in “peace, friendship and prosperity.” Śrīla Prabhupāda urges them to refer to the *Bhāgavatam* for the clue. From the preface: Disparity in human society is due to lack of principles in a godless civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful *Bhāgavatam*, or Śrīmad-*Bhāgavatam*. Here is the diagnosis of the problem. Society is now based on godlessness, on materialistic principles. Materialism has primarily two faces. One face is the belief that there is no God and no spirit and that matter is all there is—matter, not spirit, is the source of consciousness. The other face is the belief that matter alone, by chance or accident, caused everything we perceive. Materialism is the philosophy of most leaders today, coloring their view the world. Consequently all their plans are based on this premise, and the result is there for us to see. Materialism is simply not working. The *Bhāgavatam* teaches us that besides matter there is spirit and only an integrated worldview can solve the present-day problems. Leaders should take note of this. *The Bhāgavatam’s Uniqueness* Of course, this viewpoint is not just from the *Bhāgavatam*, but from many other Vedic scriptures as well as scriptures of the Abrahamic traditions. What then is the special contribution of the *Bhāgavatam*? The following verses hint at the *Bhāgavatam*’s uniqueness among other religious texts: Completely rejecting all religious activities which are materially motivated, this *Bhāgavata* *Purāṇa* propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful *Bhāgavata*m, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of *Bhāgavata*m, by this culture of knowledge the Supreme Lord is established within his heart. O expert and thoughtful men, relish Śrīmad-*Bhāgavata*m, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. (Śrīmad-*Bhāgavata*m 1.1.2–3) These early verses of the *Bhāgavatam* warrant an open-minded reception. Atheists and materialists criticize the hypocrisy of supposedly religious people who do bad things in the name of God. Actually, their criticism is right. But the *Bhāgavatam* and followers of its true message shun materially motivated religious practices, and this should encourage critical readers to appreciate its nonduplicity. Further, here in the preface Śrīla Prabhupāda tells us that the *Bhāgavatam* contains an elaborate rational and authoritative explanation of God. The *Bhāgavatam* challenges many hardcore materialistic ideas and exposes materialistic vanity. Are there guidelines for studying the *Bhāgavatam*? From the preface: The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly as with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with the original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos. The *Bhāgavatam* has twelve cantos, and Śrīla Prabhupāda generally recommended that one read it in order. Reading elaborate commentary requires patience and interest. The reader can consult ISKCON leaders and teachers about how to study the *Bhāgavatam*. Whichever way we do it, a committed, disciplined reading will help us. In my last excerpt from the preface, Prabhupāda mentions becoming a self-realized soul after reading nine (of the twelve) cantos. Why nine? From the preface: The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead, Śrī Kṛṣṇa. One will be unable to capture the effects of the Tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, each independent, but it is good for all to read them in small installments one after another. *Awakening Natural Virtues* Śrīla Prabhupāda concludes the preface by admitting his frailties in writing his commentary but expressing hope that leaders will give the book a good reception. He then quotes a beautiful verse from the *Bhāgavatam* (1.5.11): > tad-vāg-visargo janatāgha-viplavo > yasmin prati-ślokam abaddhavaty api > nāmāny anantasya yaśo ’ṅkitāni yac > chṛṇvanti gāyanti gṛṇanti sādhavaḥ “On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant for bringing about a revolution in the impious life of a misdirected civilization. Such transcendental literature, even though irregularly composed, is heard, sung and accepted by purified men who are thoroughly honest.” Śrīla Prabhupāda’s mention of his frailties reveals his humility, but a person of his character and stature cannot err in his presentation. Nor is it ever inadequate. He ends the preface by quoting a verse (cited above) in which Śrīla Vyāsadeva, the author of the *Bhāgavatam*, shows the same humility. In fact, the quality of humility finds its ultimate expression and fulfillment in the pages of the *Bhāgavatam*, along with other desirable qualities such as gratitude, love, compassion, integrity, purity, and honesty. These special virtues are innate in every soul, and the *Bhāgavatam* draws them out in their splendid spiritual forms. All of us yearn for fulfillment, for satisfaction of our heart. Unfortunately our materially guided civilization desensitizes us, and we become stony and cold in relation to other living beings and nature. Materialism dries up the very essence of our compassionate humanity, leaving our soul parched. No wonder that despite much material advancement, a lingering sorrow pervades society. On one level everything may seem fine, but we sense that something somewhere is missing. There’s a pinprick, a constant irritation, in our otherwise soft bed. Where are happiness, peace, and prosperity? They elude us or come and go too quickly, leaving the heart wanting. It is this vacuum—the sheer hollowness, the ultimate emptiness of a materially guided civilization—that Śrīla Prabhupāda fills with his books and purports. His agenda is only one thing—how to make all living entities on earth happy in Kṛṣṇa consciousness. Seeing the *Bhāgavatam* as a panacea, Prabhupāda took great pains late in life to write his translations and purports. As Dhruva Mahārāja, filled with gratitude, kissed the feet of Lord Viṣṇu when He appeared before him, and as a sinful prostitute, moved by the compassion of Christ, kissed his feet, the entire humanity should kiss Śrīla Prabhupāda’s hands for his commentary on the *Bhāgavatam*. We should all read this literature and share it with leaders, urging them to apply the principles of the *Bhāgavatam* in their administrations. Instead of only criticizing them as godless, materialistic, demonic, and atheistic, we can proactively make them God-centered by taking introducing them to Śrīla Prabhupāda’s *Bhāgavatam* and encouraging them to give it the “good reception” that Prabhupāda desired. *Girirāja Govinda Dāsa is disciple of His Holiness Jayapatāka Swami Mahārāja and a śikṣā disciple of His Holiness Bhakti Vinoda Swami. He works as a scientist in the field of digital signal processing and is interested in exploring scientific aspects of Kṛṣṇa consciousness.* Retracing Śrīla Prabhupāda’s Steps in Chippiwada *In the early 1960s, Prabhupāda lived in Old Delhi, with almost no money or support, as he prepared for his mission to the West.* By Hlādinī Devī Dāsī Residents of old Delhi recall Śrīla Prabhupāda’s time spent in Chippiwada between 1963 and 1965 as he prepared to embark on his mission to the West. Śrī Śrī Rādhā-Vallabha Temple, Chippiwada, Delhi, 1960, excerpt of visitors-book entry: I am pleased to write herein that I have come to Delhi from my H.Q. 1/859 Kesi Ghat, Vrindaban (U.P.) purely on spiritual mission to propagate the cult of devotional service of the Lord. . . . In my opinion temples are centres for educating the public in spiritual values and I have a mission to organize all temples for that spiritual education. Temples are not meant for ordinary householders engaged simply in the matters of animal propensities. Those who are actually engaged in the service of the Lord Deity, the predominator of the temple, can only be allowed to remain in the temple, otherwise not. I am in the service of the Lord, A.C. Bhaktivedanta Swami Editor, Author, & Preacher in Transcendental Science Delhi, 18 September, 1960 In 2012, Brahmānanda Dāsa, one of Śrīla Prabhupāda's first disciples, expressed to me his desire that someone research and publish literature on Śrīla Prabhupāda’s pastimes in Old Delhi during the early 1960s. Deciding to fulfill Brahmānanda’s wish, I took on the challenge of retracing Śrīla Prabhupāda’s steps in the traditional publishing district of Old Delhi, known as Chippiwada. *Old Delhi* During Śrīla Prabhupāda’s visits to Old Delhi in the early 1960s, he was often accommodated by different businessmen who observed the tradition in Indian culture of being charitable to sadhus. Having sojourned in various premises within Old Delhi districts such as Chippiwada and Nai Sarak, he was eventually offered a more permanent dwelling by Pandit Śrī Kṛṣṇa Sharma, Honorary Secretary to the century-old religious society Śrī Nawal Prem Sabha. Prabhupāda’s room was on the second floor of a small temple in a narrow lane off Chah Rahat Street in Chippiwada. There Śrīla Prabhupāda would spend many hours translating *Śrīmad-Bhāgavatam* and writing articles for his Back to Godhead magazine, as well as preparing for his journey to the USA. He simultaneously maintained his rooms at Śrī Śrī Rādhā-Dāmodara temple in Vrindavan, commuting between the two premises. Chippiwada is a locality within the greater Chandni Chowk district of Old Delhi in which publishers, printers, book-binders, and paper-merchants have been running their businesses for hundreds of years. In the narrow streets in this district, tradesmen can today still be seen carrying out work tasks in much the same manner as they did before the current era of digital information and technology. In the cramped tapered lanes surrounding Chah Rahat Street, rickshaw peddlers fill their rickshaws to the brim with all types of paper goods, while those on foot carry large loads of paper on their heads and shoulders as they run through the streets delivering their bundles to merchants. *Śrī Śrī Rādhā-Vallabha Mandir* It is estimated that Śrī Śrī Rādhā-Vallabha, who preside over this small Vaiṣṇava temple in which Śrīla Prabhupāda would spend countless hours translating and typing, were first installed on their altar 125 years ago. K. C. Sharma, who lived in the adjoining building, had been one of seven trustees of the temple, while his father had in turn organized the carving of the Deities. The black stone from which Lord Vallabha is carved is known as a kasauti stone, traditionally used by jewellers in India to test the purity of gold. Rādhārāṇī was carved from white marble. Although much of the exterior of the temple building has progressively deteriorated and repeatedly been renovated over the many decades, the inner altar chamber appears much as it did more than a century ago. Śrīla Prabhupāda’s room was situated directly above the altar, and on its marble floor stood a pyramid-shaped structure above the Deities to prevent anyone from standing there. The room opened up onto an open-air terrace-style rooftop that surrounded the room. On 19 August 2011, this building was legally transferred to ISKCON, whose members now care for it. *Śrīla Prabhupāda Arrives* My visit to Chippiwada ISKCON was preceded by some rudimentary arrangements made for my research. Devotees at the temple had contacted people in the Delhi region who had interacted with Śrīla Prabhupāda during his tenure there in the 1960s. Understandably, most of them were now elderly, but their memories of Śrīla Prabhupāda had remained intact. Perhaps the most striking person I encountered was Shrikant Vedi, who as a boy had lived at the Chippiwada temple at the same time as Śrīla Prabhupāda. Shrikant Vedi has many memories of his time spent with Śrīla Prabhupāda, and he was happy to share them with me. According to Shrikant Vedi, Śrī Śrī Rādhā-Vallabha’s temple was built in the late 1800s for his grandmother Śrīmati Subhadra Vedi, who required a suitable place of worship. Subhadra had been a medical doctor, freedom fighter, and *guru* with a substantial number of followers. One of her followers had donated the land on which the temple was progressively established according to her instructions. Regular *Bhagavad-gītā* classes were held at the temple, and annual Rathayātrā festivals were inaugurated. Then in the late 1950s, at the age of eleven, Shrikant Vedi along with his mother and sister took up residence at the temple to care for the aging Subhadra. Subhadra had been using the same room that Śrīla Prabhupāda was given. Vacating the room, Subhadra left behind a library of religious books written in Sanskrit, Hindi, and English, some which Śrīla Prabhupāda would read. Shrikant Vedi remembers the day Prabhupāda first arrived at the temple. He was fourteen years old, and had opened the door to receive Prabhupāda: When Prabhupādajī first came I had opened the door for him at night around 2:00 a.m. I was still wearing my nightclothes. I had the keys to his room. I was told that Swamiji is going to come. He was addressed as Swamiji then. . . . He had with him a stove, aluminium plate, loṭa, pressure cooker, karatālas, manjira [another kind of hand cymbals], and mṛdaṅga. Shrikant Vedi tells how Śrīla Prabhupāda “always treated us like kids” and that he regarded Shrikant Vedi as his own son. The Vedi family tended to Śrīla Prabhupāda's needs, and he in turn affectionately gave them all nicknames. My whole family was looking after him, as and when required. My mother was providing food and preparing meals, so Prabhupādajī called her “Baby Ki Ma" ["Baby's Mother"]. “Baby” was the nickname of my younger sister, and my nickname was “Babu." I was helping him in his day-to-day work. *Life at the Temple* During his stay at Śrī Śrī Rādhā-Vallabha temple, Śrīla Prabhupāda would rise at 3:00 a.m. “He never took a bath in hot water," says Shrikant Vedi. "He always bathed in cold water in all seasons.” After bathing, Prabhupāda would do kīrtana up until 7:00 a.m. He would chant the *mahā-mantra* by himself, often accompanied by a mṛdaṅga, chimta, or *jhanjhar* (percussion instruments). He would then start typing. Between 9:00 and 10:00 a.m. he would go out for his routine chores and come back just before noon and take a short nap. Sometimes Śrīla Prabhupāda would offer the 7:00 p.m. ārati to Śrī Śrī Rādhā-Vallabha, and at other times Shrikant Vedi’s mother, Shakuntala, would do it. He rarely gave classes, as he spoke in polished English, which few Old Delhi residents could understand. The 150-year-old building that shoulders Śrī Śrī Rādhā-Vallabha’s temple to the left of the entrance is owned by the Sharma family. Sisters Seema and Savita Sharma remember their interaction with Śrīla Prabhupāda in the 1960s. They were young girls and fascinated by the “elderly *guru* from Bengal." Says Savita, “We were kids then and used to take his carbon paper for his typewriter and run away. He used to never yell or shout at us. He used to affectionately take his carbon paper back and give us a new one [giggles]." Savita, then six years old, remembers how playful and affectionate Śrīla Prabhupāda was with them. She and her sister would deliver one bottle of milk every day to Prabhupāda, as her father worked for the Delhi Milk Scheme. But the delivery of this milk was done in a rather unusual way. Cut into the wall that separated the two premises was a small entryway that had long ago been abandoned, with the surrounding wall remodeled. The entryway was too small for adults to fit through, but the Sharma sisters would easily climb through to deliver Śrīla Prabhupāda’s milk. Savita Sharma remembers Śrīla Prabhupāda’s gentle and friendly nature. He used to give the children very nice instructions. Whenever he saw them coming back from playing, he would tell them, “Study well and take the Lord’s name.” . . . In the evenings he walked around and around on the roof. He was very polite. When you spoke to him, it felt very much as if someone from your own family, your own person, was speaking with you. . . . He was the gentleman amongst gentlemen, never interfering in anyone else’s business. Just he did his worship and translated his books, his *Gītā*. . . . He used to address us by our home names or nicknames. My name was “Bhalo” ["Good One"]. In addition to Shrikant Vedi, his sister Alka, and the Sharma girls from next door, other neighborhood children, such as Usha and Śrī Ram Sharma from Sita Ram Bazar, would also come into Śrī Śrī Rādhā-Vallabha’s temple hall to play. Śrīla Prabhupāda would relate Rādhā and Kṛṣṇa’s pastimes and ask the children to participate in enacting some drama in front of the Deities. “His door was always open," Usha remembers. "He used to sit on his mat and just keep typing. He used to give me sweets, and he called me “Gudiya” ("Little Doll"). During his stay at Śrī Śrī Rādhā-Vallabha temple, Śrīla Prabhupāda would often prepare kichari for himself, as well as for others frequenting the temple, including Pandit Śrī Kṛṣṇa Sharma. Shrikant Vedi remembers: “I used to chop vegetables, but he used to cook. He used to feed us as well. He used to jokingly say, ‘I do all the work, you eat.’" Chotey Lal Pandeyji, a *pūjārī* from a *kṣatriya* Vaiṣṇava temple situated immediately across the lane, also remembers Prabhupāda serving out cooked *prasādam*, as well as fruits and nuts. “I was really greedy for the *prasādam*. . . . I was also then really attached to him." Chotey Lal was a teenager at that time, and on occasion he would bring milk for Prabhupāda simply “out of love for him." Prabhupāda would greet Chotey Lal with “Hari, Hari” and try to teach him kīrtana, but Chotey Lal didn’t understand much of what Prabhupāda said. During his tenure at Śrī Śrī Rādhā-Vallabha temple, it seems that Śrīla Prabhupāda evoked deep emotions in those with whom he interacted. Says Manjula Sharma, the daughter-in-law of Pandit Śrī Kṛṣṇa Sharma, “My husband was very devoted to Prabhupāda. That’s all I know. He used to start crying every time they spoke about Prabhupāda." During our interview with Shrikant Vedi, he could not hold back the tears in recalling his memories of his time spent with Śrīla Prabhupāda. *Chippiwada Kalan* Although Śrīla Prabhupāda rarely bought cooked food from street vendors, on occasion he would buy jalebis at an eatery called Madhuras, at Kannad Place, a short walk from Śrī Śrī Rādhā-Vallabha temple. This jalebi shop remains today, but has been refurbished, as has the general merchant store on the main junction off Chah Rahat Street, from which Prabhupāda would buy odd items. Not far from Chah Rahat Street stands a small coal shop, which today operates much in the same way that it did in the 1960s. Shrikant Vedi comments: “Normally I went alone to collect the kerosene and coal, but he also went several times . . . during the winter season." During this time, Śrīla Prabhupāda was known in the Chippiwada Kalan district as “Bengali Baba” because he had come from West Bengal. In the Dariba Kalan district remains a typewriter shop from which Shrikant Vedi would purchase typewriter ribbons and cyclostyle papers for Śrīla Prabhupāda. This shopfront, which Prabhupāda would also visit, belonged to Remco Type Writing Company. But it was from the Chopra typewriting company close by that Prabhupāda bought a small portable Remington typewriter for thirty rupees. Other businesses frequented by Śrīla Prabhupāda included paper merchants such as Munshi Lal & Sons and Siddho Mal & Sons, both still in operation today in the Chippiwada Kalan district. In the many winding lanes surrounding Śrī Śrī Rādhā-Vallabha temple, numerous petite paper-merchant shopfronts maintain their traditional workplace ambience. These worn and haggard lanes were once blessed by the footsteps of Śrīla Prabhupāda in his endeavor to fulfill his spiritual master’s request to disseminate Kṛṣṇa conscious literature to the entire world. As I meandered my way past the tapestry of dilapidated manmade structures concealing memories of the activities of Kṛṣṇa’s empowered representative, I was overcome by the thought of the privilege bestowed upon the local residents. During his time at Śrī Śrī Rādhā-Vallabha temple, Śrīla Prabhupāda never consulted allopathic doctors for his health. When he once was ill with tick paralysis, he visited the Ayurvedic store Chotey Lal Hakeem on Chah Rahat Street, a short walk from the temple. This clinic is still in operation today, handed down from father to son, Ram Jain. During the time Ram Jain treated Śrīla Prabhupāda for the illness, he visited Prabhupāda in his room at Śrī Śrī Rādhā-Vallabha temple. *Translating, Writing, and Printing* Shrikant Vedi would go into Śrīla Prabhupāda’s room every day, offering to help him carry out menial and routine tasks. He remembers the many hours Prabhupāda spent typing in his room, with other activities being given less attention. Hlādinī: Did he eat anything at night? Shrikant Vedi: No, he drank water and slept. He woke up and again started typing. . . . He used to sleep less. If he got an idea while sleeping, he would wake up and start typing again. He used to directly write on the typewriter. He never had any rough notes. Hlādinī: Did Prabhupāda ask for help with typing? Shrikant Vedi: No, I offered to help him. He was constantly typing. There was no fixed time. . . . He had a Remington typewriter. It was really small, and Prabhupāda used to type with one finger, but I used to type with both hands, as I was a typist. Seventy-five percent was typed by him, and the remainder by me, as I was also working then. I used to type, but Prabhupādajī used to correct them, as his English was really tough. . . . I would type for Back to Godhead magazine, just local papers. “Baby” Vedi, Shrikant Vedi’s sister, remembers how their mother would at times yell at them to be quiet so that Śrīla Prabhupāda could concentrate on his writing. When Prabhupāda eventually printed his first volume of *Śrīmad-Bhāgavatam*, he gave an autographed copy to Shakuntala, in gratitude for the services she carried out for him. He also gifted her a small set of Rādhā-Kṛṣṇa Deities (with *āsana*) and a small Laḍḍu Gopāla Deity, which were later passed on to Shrikant Vedi. At times, Shrikant Vedi helped Prabhupāda carry his typed notes to printers in the Kamla Nagar district, a brisk one-hour walk from Chippiwada. Prabhupādajī used to ask for help, and then I used to carry papers with a coolie, as he used to get the work done faster. Some papers on my shoulders, and some on his. They [Prabhupāda’s typed manuscripts] used to be printed on big newspapers in black ink. He used to do corrections again with a pen, and then finally it went for [the final] printing. . . . Then after the printing, we used to bring them back. Śrīla Prabhupāda had tried various ways to generate interest in his Back to Godhead magazine. First, he would cut the template stencil for each issue and print hundreds of copies. He would then offer potential buyers a hundred copies for one rupee, but in the words of Shrikant Vedi, "It was difficult to sell copies. Being a Bengali, his English was polished and people didn’t understand that. Hence, we used to give them away for free or donate. If nothing worked, we used to accumulate those copies." Śrīla Prabhupāda was a learned Bengali and had a good command of English, whereas the residents of Old Delhi were mainly businessmen and not highly educated. Despite his substantial successes in *Śrīmad-Bhāgavatam* sales to institutions such as libraries and the U.S. Embassy, Prabhupāda was not recognized by the local citizens, and his efforts to distribute his publications in the Old Delhi district became frustrated. In early 1965 he became so discouraged that he simply wanted to give up. But his determination to disseminate the teachings of *Śrīmad-Bhāgavatam* continued, despite the discouraging response from provincial Old Delhi inhabitants. Shrikant Vedi remembers: We used to go walking to the printer, as we had no money. During those days the ride used to be for one penny. But we had no funds. And then we used to return back to the room and do the corrections. This is how his books got printed. We kept the price of the book as Rs.100 initially, but no one purchased it. And this was because no one understood English. Then Prabhupādajī gave it away for free, but no one took it still. Then he dropped the prices to Rs. 58, then Rs. 51, then Rs. 21, but no one took it. We used to stand at the jalebi stall near the hospital. Although the agreement between Śrīla Prabhupāda and Pandit Śrī Kṛṣṇa Sharma was that the rent for Prabhupāda’s room should be two rupees per month, Śrī Kṛṣṇa Sharma would at times himself contribute to Prabhupāda’s expenses. In deference to Śrīla Prabhupāda’s preaching mission, Śrī Kṛṣṇa Sharma also at times assisted Prabhupāda in certain business aspects of his Back to Godhead magazine. As a token of his appreciation for the various services rendered to him by Śrī Kṛṣṇa Sharma, Śrīla Prabhupāda gave him the name Hari-bhaktānudāsa, "one who serves the Lord's devotee." *Rādhā Press and O.K. Press* In Vrindavan, Śrīla Prabhupāda had befriended a Vaiṣṇava by the name of Śrī Kṛṣṇa Gopal Sharma, whose son Hitsaran Sharma owned the printery Rādhā Press in Delhi. It was Hitsaran who first introduced Prabhupāda to Pandit Śrī Kṛṣṇa Sharma, who offered him his room at Śrī Śrī Rādhā-Vallabha temple. Today, Rādhā Press is run by Vanchi Vallabh, Hitsaran’s son. My grandfather’s name was Śrī Kṛṣṇa Gopal Sharma. . . . He used to revere and respect the sadhus, the sannyāsīs, the saintly people, because he is from Vrindavan. And when Swamiji [Śrīla Prabhupāda] came to Vrindavan, he firstly lived in the association of my grandfather. . . . At that time, we [the Sharma family] were connected to the Gauḍīya Maṭha from Kolkata, because the Gauḍīya sampradāya is very old in Vrindavan. It goes way back. Bhaktisiddhānta [Sarasvatī Ṭhākura] and others were running the Gauḍīya mission, and we were connected to the Kolkata Gauḍīya Maṭha in Vrindavan. In the early 1960s, Śrīla Prabhupāda’s main endeavor had been to publish the first few cantos of *Śrīmad-Bhāgavatam* in English, and Hitsaran became highly instrumental in this endeavor. But according to Vanchi Vallabh, his grandfather had been concerned that Prabhupāda’s mission might demand too much of Hitsaran’s time. Actually, my grandfather did not want him to meet his son, my father, in Delhi. “Don’t disturb my son in Delhi.” But when he lived at Chippiwada, he used to come to our house in those days right here in this very place. Śrīla Prabhupāda would often spend the entire day visiting Hitsaran and his family. Vanchi Vallabh felt that Prabhupāda bestowed many blessings upon them, and that Prabhupāda, in various ways, extended his love to them. They reciprocated by trying to support him in his printing efforts, as well as in his personal life. He used to request my mom to make kadhi and rice. My mom used to go out of her way to fulfill his request. He used to address my mom as “Maa." This [geographical] area was a jungle then. The river Yamuna used to flow from here, and it was pure then. It has now become a drainage. Prabhupādajī, with a bag in his hand, used to cross the river on the old bridge to reach our house. After receiving a substantial monetary donation from another religious publisher, Hanuman Prasad Poddar, Śrīla Prabhupāda had approached Hitsaran Sharma to begin printing. But Rādhā Press only had the small ten-point lettering, whereas Śrīla Prabhupāda wanted the larger twelve-point. Hitsaran then agreed to take Prabhupāda’s work to another printery in Churiwalan, Delhi, by the name of O.K. Press, run by a Mr. Kanshiram and his son Omkar. Progressively, Śrīla Prabhupāda spent more and more time visiting O.K Press, overseeing the various stages of the printing. When Śrīla Prabhupāda departed for the USA in 1965, he took with him the first three volumes of *Śrīmad-Bhāgavatam*, printed by O.K. Press. His "spiritual mission to propagate the cult of devotional service of the Lord," as he had defined it in 1960, would truly flourish in "educating the public in spiritual values." These first publications of *Śrīmad-Bhāgavatam* opened the door for the resurgence of the timeless wisdom of the Vedas to reach the hearts of the world's varied populations. Thank you, Śrīla Prabhupāda, and thank you Brahmānanda Prabhu, for engaging me in this truly amazing service. *Hlādinī Devī Dāsī is a disciple of His Holiness Hridayānanda Mahārāja. She is dedicated to teaching environmental and animal ethics from the perspective of the Vedas. In 2008 she received her PhD from the University of Tasmania, Australia.* *She wishes to thank the following for their assistance: Satsvarūpa Dāsa Goswami, for his books Śrīla Prabhupāda-līlāmṛta and Prabhupāda: Your Ever Well-Wisher, the devotees at Chippiwada ISKCON, and all the interviewees who participated in her research, with a special thanks to Shrikant Vedi.* Bringing Life Back to Prabhupāda’s Palace, the Heart of New Vrindaban *A look at the history and current renovation of the shrine that forty years ago the New York Times called “the Taj Mahal of the West.”* *Multiple generations are working together to restore a labor of love.* By Madhava Smullen Research assistance by Caitanya Maṅgala Dāsa It’s a hot August day in New Vrindaban, West Virginia, and the sky above is azure blue. The emerald hills of Appalachia stretch out as far as the eye can see. Atop one, in front of the black-and-gold domes of Prabhupāda’s Palace, a father-and-son team have been hard at work all summer. Today they’ve just installed the final wrought-iron railing for the steps leading up to the Palace. Black and shining with a floral polymer finish, the railing has intricate lotus and tilaka designs that are something to behold. “Phew!” Nityānanda Fried, twenty-nine, wipes a muscular forearm across his forehead. Bearded, with black earring studs, he sports a New Vrindaban t-shirt. Tattoos of Lord Nṛsiṁhadeva and the ISKCON symbol show where his heart lies. He and his father, Gopīśa Dāsa, start every morning praying to Śrīla Prabhupāda for his blessings and guidance. Gopīśa squeezes his son around the shoulder. “We did it!” His eyes crinkle with good humor. The fortieth anniversary of Prabhupāda’s Palace, in September 2019, is nearly here. And after years of deterioration, there’s a sense that the Palace is becoming a lively, happening center of spiritual activity again, inspiring people from all over to visit Śrīla Prabhupāda in his preeminent *samādhi* (memorial) in the West. And Gopīśa’s son—along with an increasing number of other young people—has made his own valuable contribution to this labor of love for ISKCON’s founder-*ācārya*, just as his father’s generation did when they were young. *“I Am Already Living There”* Back when New Vrindaban devotees began planning in 1972, they initially intended a simple residence for Śrīla Prabhupāda, who was expressing his desire to retire from active management of his fledgling society to focus on translating his books, often citing New Vrindaban as the place to do so. But by the time they broke ground in 1973, their overwhelming love for their *guru* made their plans so elaborate and ambitious, the building was being referred to as Prabhupāda’s “palace.” The team of builders were young, inexperienced, and unpaid. Driven by a strong desire to please Śrīla Prabhupāda, however, they trained themselves in construction and artisanal skills, and pushed through the challenges. Śrīla Prabhupāda’s own loving encouragement constantly boosted them. During a visit in July 1974, while touring the building site, he thanked the devotees serving there and referred to them as “my jewels.” A few months later, he wrote in a letter, “Regarding New Vrindaban I was very happy when I was there. I am expecting very soon to go there and live in my proposed palace at least for some time.” In September that year, when Kulādri Dāsa visited him in Vrindavan, India, Prabhupāda told him that he would like to live in New Vrindaban as soon as his palace was ready. According to Śrīla Prabhupāda’s personal servant Śrutakīrti Dāsa, he continued asking for updates once a month. Even when New Vrindaban devotees visited Śrīla Prabhupāda in Vrindavan for the last time in late 1977, he continued to ask about his palace. On October 6, he said, “If I survive, I have a strong desire to go and live there. It will be a great pleasure.” Chuckling wryly, he added, “Let us see which palace I am going to.” A month later, on November 14, 1977, Śrīla Prabhupāda departed this world. When his palace opened on September 2, 1979, it was a stunning achievement featuring teak, onyx, 22-karat gold leaf, stained-glass artwork, finely detailed arches and domes, and fifty kinds of the finest marble. In Prabhupāda’s physical absence, it may have become a memorial to the pure devotee, but it also remained his residence. As Śrīla Prabhupāda said during one of his visits, “Actually, I am already living here, because you are all desiring it.” After its opening, not only did Prabhupāda’s Palace become a place of pilgrimage for devotees, but it also gave New Vrindaban and ISKCON new credibility in the eyes of the media and the public. Dubbed “The Taj Mahal of the West” by the New York Times, it became one of West Virginia’s biggest tourist attractions and drew hundreds of thousands of visitors at its peak in the 1980s. Dark days, however, befell New Vrindaban in the late 1980s and early 1990s. Many devotees left the community, and the number of tourists plummeted. The Palace, built without professional experience, began to decay. Large parts of the concrete domes, outer wall, portico railing, and steps crumbled away, and sections of wrought iron rusted irreparably. Still, a small number of sincere devotees remained, determined to serve Śrīla Prabhupāda faithfully at his Palace, repairing and repainting what they could despite little help. After New Vrindaban reformed, officially rejoining ISKCON in 2000, devotees started down the road to rebuilding the exemplary Kṛṣṇa conscious community Śrīla Prabhupāda had envisioned. One of the important aspects was Prabhupāda’s Palace. In 2009 a Palace Restoration Committee was established and had a professional concrete engineer assess the building. Fortunately, he said, its core was safe and sturdy. But the exterior urgently needed work. *Gopīśa and Nityānanda* This time, experts have taken on the task—both local companies and Prabhupāda disciples, who by now have a lifetime of experience. But the tradition of young devotees building their skills by working on the Palace continues. Newer generations who have grown up around the sacred landmark feel Śrīla Prabhupāda’s presence there, have developed their own relationship with him, and want to help. Often they are inspired by their parents’ devotion, and team up with them. One such pairing is Gopīśa Dāsa and his son Nityānanda. Gopīśa, a burly devotee with a jocular disposition, has lived in New Vrindaban since 1981 and helped install wrought-iron gates at the Palace soon after it opened. Today he’s the Palace restoration manager. Nityānanda is a hiking guide in Hawaii and is training to be a *yoga* teacher and personal trainer. He likes working on the Palace, he says, because “I want to give back to the community where I grew up, and be part of the legacy.” Over the past few years, a lot of renovations have been done at the Palace, and Nityānanda has helped his dad with many of them. Along with other devotees, they’ve installed a more efficient drainage system. They also renovated the steps leading up to the Palace by recycling the original rose-colored granite and adding durable new black granite treads with polished front edges. Next they stripped the Palace’s outer wall, grouted it, and stabilized it with rebar and concrete. They installed attractive new reddish capstones with lotus designs on top of the wall. And they pulled out the crumbling window frames and replaced them with new ornate black frames with Jaipur-style arches, before giving the wall’s surface a concrete stucco finish. “I had to wear a full face mask to protect my lungs while grinding all the old concrete off,” Nityānanda says. “Wearing that in the summer heat, I only had a limited number of hours for really effective work. So I’d have to show up at 5:30 in the morning and work as much as I could before the sun really came out in full force.” In 2017 Nityānanda and Gopīśa fabricated new wrought-iron ornamental window grills in their garage and installed them in the outer wall. Designed with hearts, swans, and lotuses all flowing together, the grills are truly poetic pieces that do justice to the Palace’s reputation. The service the two have done together will be a treasure to hold on to forever. “During New Vrindaban’s fiftieth-anniversary celebrations,” Gopīśa says, “some of the older devotees came to visit the Palace, and they were recalling, ‘I put up that gold leaf’ or ‘I was working on a scaffold right there.’ Now Nityānanda has those memories too—he’ll be able to take his grandkids to Prabhupāda’s Palace and show them the work he did on it with his dad.” *Tejomaya and Gopala* Another father-and-son team, Tejomaya Dāsa and Gopala Riccardi, will also share memories. Their work may not be as visible, but it’s essential to the functionality and longevity of the Palace. Moving to New Vrindaban in 1973 and initiated by Śrīla Prabhupāda in 1974, Tejo, as he’s affectionately called, was one of those who originally helped to build the Palace. Known as the backbone of New Vrindaban’s infrastructure, Tejo trained his adult son Gopala, who works by his side on maintenance in the community. Together the two have been dedicated to improving the infrastructure of Prabhupāda’s Palace, upgrading its plumbing. They did the plumbing in Prabhupāda’s recently renovated kitchen, ran the gas line for a new heating system, rebuilt the water and gas supply room, and fixed the fountain at the lotus pond. Under their skillful hands, the Palace’s plumbing, heating, and wastewater systems will be well maintained long into the future. *Tripāda Vibhūti and Hladini* Elsewhere, at the forefront of the day-to-day running of Prabhupāda’s Palace are Tripāda Vibhūti Dāsa and his daughter Hladini Lorence. Laid back, with easy smiles, they have a tight-knit relationship that’s evident as they chat. Tripāda has been serving full time at the Palace since 1985—managing, guiding tours, maintaining, and renovating over the years. He has steadily been restoring all the decorative castings in the Palace, and many of the repairs and fixed leaks are his handiwork. Hladini, twenty-three, has seen her dad’s singular dedication all her life. As a young child, the Palace was her playground, and she was always close by while he worked. “I’d help sweeping or cleaning chandeliers,” she says. “But my first love was painting the Palace, when I was about fourteen. I find it very meaningful to get to work there with my dad. Throughout my life it’s been so inspiring to me that he’s so steady with his service.” Today Hladini works as a *yoga* instructor in New York City and is training to become a birth doula. But she gives large chunks of her time to Prabhupāda’s Palace. From 2017 to 2018, she spent a year painting, working in the Palace gardens, and giving tours five days a week. During the tours, Hladini and Tripāda guide tourists, travelers, students, locals, and Hindu pilgrims through the Palace. As they walk they explain who Śrīla Prabhupāda is, what his mission was, what materials were used in the Palace, and how it was built out of love by Prabhupāda’s disciples. “People are always very impressed that Śrīla Prabhupāda came to the U.S. when he was so elderly,” says Hladini, “and that he accomplished so much in such a short time. They’re also amazed at what the devotees were able to achieve.” “Every tour,” adds Tripāda, “we explain a little about basic Kṛṣṇa conscious philosophy and chant the *mahā-mantra*. Many people are very curious. Some ask a lot of questions, and you get to go in-depth into the philosophy.” Often people buy japa beads or Prabhupāda’s books after the tour and ask how to use them. Even those who don’t understand the spiritual depth behind the project, Hladini and Tripāda explain, are benefited by circumambulating Śrīla Prabhupāda in his temple room. *Visakha Gopi Turner and Gopika Sampath Kumar* Other young next-generation devotees are also becoming inspired by Prabhupāda’s Palace and the effect it has on people. Visakha Gopi Turner, nineteen, is the daughter of Lalitā Gopī Dāsī and Ānandavidyā Dāsa, who care for New Vrindaban’s cows. A public health major, she plans to go into the Peace Corps after she graduates. She has been spending her last three summer vacations at the Palace, leading tours. Sometimes guiding groups of up to thirty people and speaking to hundreds in one day, Visakha is elated by the joy the Palace brings. Guests, she says, often love it so much that afterwards they visit Śrī Śrī Rādhā-Vrindabanchandra at Their temple, take prasādam, and see Kṛṣṇa’s cows. Many people return with their family and friends to give them the experience too. Serving at Prabhupāda’s Palace has also greatly benefited Visakha herself. “It’s very spiritually enlivening to talk about Kṛṣṇa and Śrīla Prabhupāda all day,” she says. “And it’s a reminder for me. Growing up, I’ve not been as thankful as I could to be a Hare Kṛṣṇa devotee. But spending so much time meditating on Śrīla Prabhupāda and his sacrifices makes it easier to appreciate the work he put into bringing Kṛṣṇa to us.” Gopika Sampath Kumar, eighteen, who also leads tours, was new to Prabhupāda’s Palace herself when she and her family moved from Mumbai to New Vrindaban in 2016. “When I first saw it, I was amazed,” she says. “Then I slowly started hearing about the dedication and devotion of the devotees who built the Palace, and I just got goosebumps. It really inspired me to serve there too.” “It’s an opportunity for me to preach,” she adds enthusiastically. “I want to tell everybody about Prabhupāda!” Working three to four hours on weekdays and five to six hours on weekends, Gopika also finds that serving at the Palace has brought her closer to Śrīla Prabhupāda. “In the winter when it’s slow, I sit in the temple room and chant, and it’s such an amazing experience,” she says. “It’s so quiet, and it feels so personal, like it’s just me and Śrīla Prabhupāda. It makes me want to just keep chanting and chanting.” *The Road to a Thriving Offering* With young and old generations working together to renovate the Palace and put a new dose of energy into its guided tours, a host of other new signs of life have sprung up too. Regular Prabhupāda Sangams see Prabhupāda’s disciples share memories of their experiences with ISKCON’s founder-ācārya, while next-gen devotees and grand-disciples speak about what Śrīla Prabhupāda means to them. Public Kirtan Experience events held on the first Friday of every month are advertised in local towns and draw thirty to fifty members of the public. The annual Festival of Colors, held on the Palace grounds and now in its eighth year, attracts thousands of students and local families. Chanting the Hare Kṛṣṇa *mahā-mantra* along with live devotee bands, they dance, throw colors, and also take tours of Prabhupāda’s Palace. Meanwhile, the media and popular culture are once again celebrating the Palace. In November 2017, CNN Travel named it one of the “8 Religious Wonders to See in the US,” commenting, “A name such as Palace of Gold comes with high expectations, and this West Virginia shrine doesn’t disappoint.” In July 2018, Business Insider listed the Palace in one of its “30 Most Beautiful Places in the U.S.,” voted for by readers. And TV channels, radio, and print media in West Virginia and neighboring states regularly cover it in positive ways. Because of all the renewed attention, tourism at the Palace has jumped from 20,000 visitors annually to approximately 30,000—which still leaves a long road back to the heights of the 1980s, but is nonetheless impressive. What’s more, in the spring of 2019 Prabhupāda’s Palace was recognized as a Historical Building and listed on the National Register by the West Virginia State Historic Preservation, the Department of the Interior, and the National Park Service. This recognition gives Śrīla Prabhupāda’s memorial a new level of prestige and national significance. In the meantime, the restoration continues. The next phase involves a major job: repairing the Palace roof, which has been leaking and causing internal damage for a number of years. The entire roof will be stripped down and rebuilt; a new heating, ventilation, and air-conditioning system will be installed; and the domes will be refurbished. The work is scheduled to begin this year, and will include rebuilding the crumbled balustrades around the Palace. *An Eternal Bond* With so much energy going back into Prabhupāda’s Palace, it’s a perfect time to celebrate the fortieth anniversary of its opening. A special festival will be held at New Vrindaban from September 28 to 30 this year, during which all the devotees who helped build the Palace will be invited and appreciated. But don’t wait until then to visit, New Vrindaban devotees say. With open arms they welcome Vaiṣṇavas from all over the world to see Śrīla Prabhupāda at his smṛti samādhi anytime. A memorial to ISKCON’s founder-*ācārya* and what he has given us, as well as to the *guru*-disciple relationship, the Palace is a legacy of love that now seems set to continue on for another forty years and beyond, as younger generations seriously embrace its meaning and contribute their service. “What makes the Palace so special is that it was all done by Prabhupāda’s young disciples, who just wanted to do something beautiful for their *guru*,” says Hladini. “And I think that to keep the idea of the Palace authentic, to keep it a labor of love, we need as many devotees as possible working on it.” She encourages youth all over ISKCON to take the chance to “offer something beautiful to Prabhupāda and continue this legacy.” “Prabhupāda’s Palace is the heart of New Vrindaban,” Gopīśa adds, “so when next-generation devotees engage and become a part of that, it gives them a heart connection, just as we saw with the elders when they visited the Palace again after so many years. When a group endeavors and struggles and sacrifices together, it creates such a strong bond. And when it’s done in Kṛṣṇa consciousness, it’s an eternal bond. Adding the next generation to that eternal bond, that heartbeat of New Vrindaban, is something truly glorious. And that’s what we want to do.” SIDEBAR: *Prabhupāda’s Palace Timeline* 1972—The initial concept was to build a home for Śrīla Prabhupāda in New Vrindaban. 1973—Plans evolved into a "palace," the property was purchased, a groundbreaking ceremony was held, and construction started. 1974—Śrīla Prabhupāda visited his palace for the first time and said, “If you want, I am already living here.” 1976—Prabhupāda visited a second (and final) time, and again stated, "Actually, I am already living here, because you are all desiring it.” 1977—After Śrīla Prabhupāda's passing, his palace was transformed from a residence into a memorial shrine. 1979—The official dedication of Prabhupāda’s Palace of Gold was celebrated with a four-day festival over the Labor Day weekend. 1982—The Palace Restaurant and Gift Shop opened. 1987—The Palace Rose Garden won its first prestigious award from the All-American Rose Selections as a top garden in the USA. 1988—New Vrindaban was temporarily expelled from ISKCON. 1992—The Palace Rose Garden was again chosen for an award by the All-American Rose Selections. (It was chosen 10 times between 1987 and 2007.) 2000—New Vrindaban was fully accepted back into ISKCON. 2006—ISKCON's GBC formally recognized Prabhupāda’s Palace as his preeminent smṛti samādhi in the West. 2009—Prabhupāda’s Palace Restoration Committee formed. 2012—CNN called Prabhupāda’s Palace one of the "8 religious wonders to see in the U.S." 2014—Renovations on the Palace entranceway and front steps started. 2016—Prabhupāda’s Palace front steps and outer wall renovations completed. 2017—Renovation of Śrīla Prabhupāda's kitchen at his Palace. 2018—Business Insider listed Prabhupāda’s Palace as of its “30 Most Beautiful Places in the USA.” New metal railings installed on the Palace front steps. 2019—Celebrations for the fortieth anniversary (1979–2019) to be held September 28–29. *Madhava Smullen writes for iskconnews.org. He lives with his wife, Manjari, their daughter, Ambika, and their son, Nakula, in Alachua, Florida.* The Bhaktivedanta Research Centre: Preserving Gauḍīya Vaiṣṇavism’s Literary Tradition *In South Kolkata a team of archivists has created a valuable library inspired by Śrīla Prabhupāda’s vision.* By Satyarāja Dāsa The seeds of this important project lie in Śrīla Prabhupāda's request that his disciples preserve the works of Śrīla Bhaktivinoda Ṭhākura. My journey to India two years ago was punctuated by unexpected discoveries. Usually when I make the pilgrimage I focus on the holiest of holies: I visit Vrindavan, the land of Lord Kṛṣṇa, in Uttar Pradesh, and Māyāpur, the birthplace of Śrī Caitanya Mahāprabhu, in West Bengal. I often underestimate or even neglect the cities that get me there—Delhi and Kolkata, respectively. This time, however, Kṛṣṇa had a different plan. In Delhi I visited Gopāla Kṛṣṇa Mahārāja’s many ISKCON temples, opened since Prabhupāda's time with us and inspired by a request Śrīla Prabhupāda himself had made many years ago. In the Chippiwada area of Delhi, I visited the temple where Prabhupāda stayed in the early 1960s while publishing his first translations of *Śrīmad-Bhāgavatam* before leaving for America. In Kolkata I visited Prabhupāda’s birthplace in a suburb known as Tollygunge, and the Bhaktivedanta Research Centre (BRC), a deeply inspiring ISKCON project that has the potential to make Gauḍīya Vaiṣṇavism’s literary tradition appreciated worldwide. This facility, in fact, became the highlight of my trip. The unassuming South Kolkata building, donated in 2000 by two ISKCON well-wishers, Madanchand Shamsukha and Geeta Mukherjee Shamsukha, was specifically earmarked to create an extensive Vaiṣṇava library and academic research center. The project was initiated relatively quickly, and with the hard work of BRC's founders, Hari Śauri Dāsa and Praṇava Dāsa, along with the help of others, including Acyuta Dāsa, then head librarian, it soon morphed into a major book- and manuscript-preservation facility as well. On December 31, 2008, the BRC was officially approved as an ISKCON-Māyāpur-affiliated project, and the required space was allocated in the Kolkata building for library and research purposes. Further, on June 30, 2009, ISKCON leaders Jayapatāka Swami and Bhakti Cāru Swami spearheaded a formal inauguration of the BRC—an elaborate celebration recognizing its potential and blessing its vision as integral to ISKCON’s future. *BRC Origins* The seeds of the project can be traced to 1972, when Śrīla Prabhupāda instructed his followers to preserve—with microfiche and other then state-of-the-art equipment—the work of Śrīla Bhaktivinoda Ṭhākura, which could then be found at the Ṭhākura's birthplace in Ula Birnagar, Nadia District, West Bengal. Prabhupāda sent his disciple Yadubara Dāsa, a photographer, to preserve the holdings of the Birnagar library, underlining its importance in a letter to one of his leading devotees in India: I have asked Yadubara to come there to Birnagar from Bombay for photographing all of the manuscripts in the possession of Lalita Prashad Ṭhākura page by page very completely before it is too late. The pages are in very decrepit condition, so best thing is to request Lalita Prashad if we may take care of them by treating them against insects and storing them in a tight, dry storage place where they may be preserved for future generations of Vaishnavas to see the actual handwriting and words of such great saintly persons. Treat this matter very seriously and thoroughly, and take all precautions to protect this wonderful boon of literatures forever. Yadubara may photograph every page, never mind Bengali or English or any other language, and later we shall see where to send the copies to different places. You also write to Yadubara at Bombay in this connection and request him to join you in Birnagar immediately. I have also written him. These items are very, very priceless and are a great treasure house of Vaishnava lore, so be very careful in the matter and take all precautions to guard them. (Letter to Acyutānanda Swami, June 12, 1972) Thus Prabhupāda expressed a strong desire to preserve these and other ancient manuscripts and texts written by previous ācāryas, describing these works as a “treasure house of Vaishnava lore.” In fact, he allocated money from his book trust (the BBT) for this purpose, indicating how important it was to him—for rarely would he divert money that could go back into printing his books. Several scholarly disciples began to travel the subcontinent to unearth and photograph ancient manuscripts of the Vaiṣṇava tradition. In 1975 Prabhupāda revisited this subject with several of his early disciples, particularly Ravīndra Svarūpa Dāsa (Dr. William Deadwyler). In that meeting they discussed the possibility of opening a “Vedic University” in Māyāpur, which would of necessity, Prabhupāda said, include a “first-class library.” In August 1976 Śrīla Prabhupāda similarly told his Bombay Juhu managers to create a Vedic library for the temple there. He said it should contain all his own books, those of all the ācāryas, including those of other Vaiṣṇava lineages, as well as the Upaniṣads, Purāṇas, and other bona fide spiritual texts. Śrīla Prabhupāda also mentioned an extensive library and research facility in the context of his proposed Temple of the Vedic Planetarium (TOVP) project, now fully underway. Clearly, the library/research center was close to his heart, and he repeatedly spoke about it when addressing the potential of his major projects. It would finally see the light of day in Kolkata. *The BRC Today* “The systematic study of Vaiṣṇava history, philosophy, and cultural heritage has been neglected in India in the past two centuries,” says Praṇava Dāsa, “and there is a great need to revive and recover some of the great achievements of this ancient tradition. The study of religion in India is now being introduced in colleges and universities on a greater scale than ever before, and there is now scope for emphasizing the study of Vaiṣṇavism.” This is where the BRC comes in. International scholars and devotees alike are eager to better understand the movement of Śrī Caitanya Mahāprabhu, and the BRC works to provide key resources toward that end. Gauḍīya Vaiṣṇavism has a strong literary heritage in Sanskrit, but also in Bengali—especially in Bengali, since Bengal is the land of Śrī Caitanya. Placing the BRC in Kolkata was thus a strategic move to fully benefit from centuries of scholarship in the Bengal region, scholarship that has been minutely preserved in rare manuscripts and books still largely available in eastern India and nearby states. By frequenting book fairs, libraries, and antiquarian collections, the library staff at the BRC has been gathering hard-to-find books and journals for posterity. A recent focus has been traditional commentaries on the **Bhagavad*-gītā* in various Indic languages, especially those written by authors in the Vaiṣṇava lineage. Additionally, early translations and editions by Western scholars, such as Charles Wilkins’s first English version (The Bhagavat Geeta—Dialogues between Kreeshna and Arjoon), originally published in 1785, are preserved at the facility. The BRC is also a repository of more recent Gauḍīya Vaiṣṇava literature, such as Śrīla Prabhupāda’s *Bhagavad* Gita as It Is in fifty-three languages from around the world. The BRC deems ancient manuscripts as most important, however, and their “manuscript mission” is consequently a prime objective. BRC representatives travel all over eastern India, Vrindavan, and other areas central to Vaiṣṇava practice to digitize and preserve rare Vaiṣṇava manuscripts. Over a thousand manuscripts have been digitized thus far, with over three thousand more carefully catalogued by Bharati Roy, head of the BRC’s manuscript division. She is assisted by associate librarian Ashis Chakraborty, and together they are relentless in preserving these priceless literary gems for the BRC. They are particularly fond of ancient tomes on tree bark (balkal), pulp of cotton (tulat), and both palm and taal leaf. There is a step-by-step process for preserving these older materials: fumigating (applicable to both books and manuscripts); cleaning by a sophisticated process using acid-free paper; wrapping in cardboard; covering in red cloth (which keeps worms away); using napthalene and other preservation chemicals; and, finally, applying peep oil to the wooden shelf on which the manuscripts are kept. The core holdings of the library constitute over 17,000 books and 3,000 journals thus far. One example: Through a signed agreement with Śrīpāda B. B. Bodhayana Mahārāja, current ācārya the Gopīnātha Gauḍīya Maṭha, the BRC secured permanent custody of over 3,500 items from the private early—twentieth-century library of Sundarānanda Vidyāvinoda, one of the main secretaries of Prabhupāda’s *guru*, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Praṇava Dāsa had located and pursued this library for several years during his doctoral research on Sarasvatī Ṭhākura, specifically to acquire it for the BRC. This collection alone includes many rare and valuable books, such as the complete original works of Bhaktivinoda Ṭhākura and Bhaktisiddhānta Sarasvatī. Some specific examples: Bhaktivinoda Ṭhākura’s own handwritten song book, containing 26 songs and poems, including his original Gaura ārati song, and complete original collections of all Gauḍīya Maṭha periodicals, such as the daily Nadīyā Prakāśa (over 40,000 pages), the weekly Gauḍīya, the Sajjana-toṣaṇī, and the Harmonist. The Last Will and Testament of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, witnessed and signed by four disciples sixteen hours before his passing, is also now owned by the BRC, as is Sarasvatī Ṭhākura’s diary from the years 1904–1936, the only known copy in existence. But the Centre’s holdings go back to earlier centuries as well, often to the very beginnings of the Gauḍīya Vaiṣṇava tradition. One special item among many: Gadādhara Paṇḍita’s *Śrīmad-Bhāgavatam*, allegedly containing Caitanya Mahāprabhu's original handwritten comments. This singular, precious item is now on display as a metal plate (using zinc as a medium for preservation), though the original is on tree bark. Unfortunately, the dedicated man who created the zinc-plate copy passed away without completing his effort, but the actual handwriting of Śrī Gadādhara and Śrī Caitanya are still a treasure for the eye. You get a real sense of history at the BRC, with its ancient manuscripts, both palm leaf and printed works, and handwritten documents by stalwarts of the tradition. The current BRC staff, led by assistant librarian Sundara Gopāla Dāsa and library assistant Sushanto Chakraborty, is now engaged in the painstaking process of scanning every page of every book, document, and handwritten item in its extensive library, ensuring an electronic record of everything in its care. For digitalization and preservation, the BRC purchased a specialized library scanner (a Bookeye 4), designed to protect sensitive, tender documents that can easily fall apart. Due to the hard work of Sooraj Singh, the general administrative manager, the BRC premises now include seven rooms that have been renovated into comfortable guest quarters, where scholars, students, and visitors can stay while researching various subjects related to Vaiṣṇava dharma, taking advantage of the BRC’s many assets. *Recognition and Partnerships* The BRC’s work is now recognized throughout the subcontinent. For example, on March 15, 2017, Bhale Bharath, a nonreligious sociocultural mission based in Bangalore, conferred on the Centre the Bhale Bharath Award of Excellence. The BRC was honored for its outstanding contribution to preserving and disseminating ancient Indian cosmology, Vedic wisdom, and Vaiṣṇavism. The Centre works with the academic community. Its closest connection at this point is with its sister institute, the Bhaktivedanta Vidyapith Research Centre (BVRC) at the Govardhana Eco Village in Maharashtra, which has recently affiliated with Mumbai University. The institutes share the same purpose and long-term vision. Gaurāṅga Dāsa, the chairman of the BVRC, is now administrative director of the BRC as well, working closely with the academic director, BRC cofounder Praṇava Dāsa. Hari Śauri Dāsa, the other cofounder, continues to be on the board of directors, along with ISKCON Kolkata temple president Dayārāma Dāsa, an active supporter of the project. Other key staff members who recently joined the team include Balarāma Līlā Dāsa, dean of administration, and Veṇu Gopāladeva Dāsa, dean of finance. Another close partnership is that of the Oxford Centre for Hindu Studies (OCHS), directed by Śaunaka Ṛṣi Dāsa. The OCHS contributed in the initial stages of the BRC and continues to do so. OCHS has launched a project in which scholars will research Vaiṣṇava periodicals at the BRC, such as the weekly Gauḍīya and the daily Nadīyā Prakāśa. A group of academics from India, Finland, and the UK are working together on this ambitious project. Praṇava Dāsa and the BRC’s dean of academics, Sumanta Rudra, in cooperation with more experienced researchers at Calcutta University, have begun another important project—a Vaiṣṇava encyclopedia in English culled from large numbers of sources in Bengali. Additionally, in the winter of 2018 the BRC co-organized (with Calcutta University) a major conference on the context of Caitanya Vaiṣṇavism in India. Similar projects are planned for the near future. Funding, of course, is always welcome. There are many opportunities for patrons who have a deep feeling for Vaiṣṇava philosophy and history to serve the BRC, founded on Śrīla Prabhupāda’s inspiration, with both their hearts and their financial contributions. *Appreciations* The BRC is happy to acknowledge the following Patron Members: Bhakti Cāru Swami Mavapur Vrindavan Trust (MVT) Kṛṣṇa Candra Dāsa (Hrishikesh Mafatlal), Mumbai Ambarīṣa Dāsa (Alfred Ford), Florida Sakhī Rāya Dāsa and family, Brisbane Madhusevita Dāsa, Scotland Pratāpana Dāsa and Jaya Śrī Devī Dāsī, Sydney Raghunātha Priya Dāsa, Bratislava Mahesh Advani, Dubai Akrūra Dāsa, Vancouver Arjan Tuli, Melbourne We also thank our Adopt-a-Month members and the many other donors who have helped realize this important project. *Satyarāja 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.* Stress vs. Satisfaction *The core reason for our stress and dissatisfaction is that we’ve forgotten who we are.* by Viśākhā Devī Dāsī If I truly want to be satisfied, and thus stress-free, I need to truly understand who "I" am. Stress, according to The World Health Organization, is the “health epidemic of the 21st century.” Demanding circumstances make us tense mentally, emotionally, and physically, and over time that tension takes a serious toll on our wellbeing. While there are many ways to deal with stress, one often overlooked and highly effective way is to cultivate a state of inner satisfaction. The word satisfaction, meaning the pleasure derived from the fulfillment of one’s wishes, expectations, or needs, comes from a Latin root meaning “content.” Unmet wishes, expectations, or needs, however, can cause dissatisfaction and stress. Such stress and dissatisfaction may impel us to make profound changes in our lives—they may impel us to strive for something different and better. The question is which “different and better” thing we decide to strive for. *Why Does Satisfaction Elude Me?* Most people want wealth and sensual satisfaction, and their stress is due to feeling that they don’t have enough of these. But unfortunately, striving for wealth and striving for sensual satisfaction are unhelpful in reducing stress and dissatisfaction. In fact, these aspirations only increase our problems. In the words of *Śrīmad-Bhāgavatam* (4.22.33), “For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests.” At present we’re considered “conditioned souls” because, due to our imperfect desires, we’re dependent on material conditions for our satisfaction; and in the final analysis, material conditions will never satisfy us. Actual satisfaction will come when we realize who we are, when we realize that our identity is beyond matter. Then, when we seek satisfaction beyond matter, we will have some hope of being content at heart. “Ātmā, or self, is distinguished from matter and material elements,” Prabhupāda writes. “It is spiritual in constitution, and thus it is never satisfied by any amount of material planning.” *(Śrīmad-Bhāgavatam* 1.1.11, Purport) Thus our deepest cravings cannot and will not be satisfied within this realm of gross matter. Scriptural words wisely remind us that we’re looking for satisfaction in the wrong place: “Living only for the satisfaction of the senses, a person lives in vain.” (*Gītā* 3.16) Yet the many varieties of enjoyment within this world repeatedly give us a false hope that if we simply change our material situation our stress and dissatisfaction will be turned into happiness and satisfaction. Even if we acquire some sort of material happiness, however, it will soon be disturbed by the inevitable flux caused by the relentless progress of time. Therefore, in no uncertain terms, we learn that “Without contentment one could not be happy even if he possessed the property of the entire world or the entire universe.” *(Śrīmad-Bhāgavatam* 8.19.21) Śrīla Prabhupāda’s definition of satisfaction includes an indication of how we can achieve it: “Tuṣṭi, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction.” *(Gītā* 10.4–5, Purport) According to Śrīla Prabhupāda and the scriptures, satisfaction comes by desiring and amassing, not more, but less, and thoughtful people come to a similar conclusion. In a December 15, 2017, New York Times article called “My Year of No Shopping,” author Ann Pachett writes, Once I stopped looking for things to buy, I became tremendously grateful for the things I received. . . . It doesn’t take so long for a craving to subside, be it for Winstons or gin or cupcakes. Once I got the hang of giving shopping up, it wasn’t much of a trick. The trickier part was living with the startling abundance that had become glaringly obvious when I stopped trying to get more. Once I could see what I already had, and what actually mattered, I was left with a feeling that was somewhere between sickened and humbled. . . . There’s a reason that just about every religion regards material belongings as an impediment to peace. Śrīla Prabhupāda concurs: “People must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy.” *(Śrīmad-Bhāgavatam* 8.19.21, Purport) And: “Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind's becoming satisfied.” *(Gītā* 17.16, Purport) The core reason for our stress and dissatisfaction is that we’ve forgotten who we are. We’re thinking that we’re the body or mind, but that is false. The fact is, *jīvera ‘svarūpa’ haya-kṛṣṇera ‘nitya-dāsa’* *(Caitanya-caritāmṛta*, *Madhya* 20.108): we’re eternal spiritual beings, ātmā. Our nature is to serve—the ātmā’s innate activity is service—but in the material sphere, instead of serving spirit we’re serving the dictates of desire, anger, lust, illusion, insanity, and envy. As we begin to grasp the dire situation we’re in, we can begin to do something about it. At that time, rather than trying to satisfy and serve the dictates of our lower nature we can try to satisfy and serve the dictates of our own self, the ātmā. In Śrīla Prabhupāda’s words, “The whole material world is full of hungry living beings. The hunger is not for good food, shelter, or sense gratification. The hunger is for the spiritual atmosphere.” *(Śrīmad-Bhāgavatam* 1.12.6, Purport) Thus our heart’s dissatisfaction can cause us to reflect, and once we do we will see that restraining rather than indulging our senses brings us closer to our goal of a stress-free, satisfied existence. Lord Kṛṣṇa tells Arjuna, “A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.” *(Gītā* 2.70) In this process of searching to end stress and become satisfied, however, there’s a serious pitfall, namely being satisfied with mere satisfaction. In another New York Times article, “How to Be Happy,” we’re told, “Happiness isn’t something that just happens to you. Everyone has the power to make small changes in our behavior, our surroundings and our relationships that can help set us on course for a happier life.” (November 15, 2017) The author, Tara Parker-Pope, goes on to explain what those small changes can be. Most of us (me included) can relate to them—“tame negative thoughts, live in a country that has social freedom, spend time in nature, establish relationships with happy people, do meaningful work, be kind.” It’s true: these things, combined or individually, will lead to increased satisfaction and reduced stress. But that state itself can be a trap: in that state we can become conditioned by a sense of happiness and knowledge, satisfied by our situation, work, or intellectual pursuits, and end our quest for satisfaction before we’ve come to its end—the spiritual platform. In other words, we may adjust our lives in ways that increase our sense of satisfaction but, at some point, find that in the deepest recesses of our heart we’re still craving something more; our soul is still hankering, still seeking. That material satisfaction can actually become an obstacle is confirmed by Queen Kuntī. She prays, “My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted.” *(Śrīmad-Bhāgavatam* 1.8.26) Material comforts can lull us into a sense of satisfaction that’s not complete. And rather that looking at that incompleteness, we avoid further investigation; we become complacent. *What’s the Source of Satisfaction?* Kṛṣṇa says, “Everything comes from Me” *(Gītā* 10.8), and “everything” includes satisfaction. God, Kṛṣṇa, is self-satisfied because He is fully opulent and is always full in Himself; He does not need a pinch of our help for His satisfaction; rather He is the original source of our satisfaction (and the satisfaction of all living entities). We, as His parts, have the quality of satisfaction within us but in minute quantity. Whatever satisfaction we experience separate from Him will be incomplete and threatened by external circumstances. Once we approach Kṛṣṇa for satisfaction, however, we’ll find an unlimited supply, a veritable ocean. At that time we’ll have no more hankering, for we will be fully satisfied. Śrīla Prabhupāda says, “You’ll be joyful. Your material moroseness will go at once. At once. Brahma-bhūtaḥ prasannātmā na śocati. You'll be free from all anxiety. . . . And there will be no demand for your sense satisfaction. You'll feel yourself full. ‘Oh, I am full. I have nothing to demand.’ Such stage will come.” (Lecture on *Bhagavad-gītā* 5.7–13, August 27, 1966, New York) *How Can I Get It?* Satisfaction is an austerity of the mind *(Gītā* 17.16), and by satisfaction the mind is purified *(Śrīmad-Bhāgavatam* 10.5.4). So the beginning of our quest for satisfaction is to take up Ann Pachett’s process of not acquiring or striving for more but of voluntarily focusing on what we have rather than what we don’t. “One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness.” *(Śrīmad-Bhāgavatam* 8.19.24) From this point of detachment we come to knowledge: there is no lack of anything in this world, for everything is already supplied by Kṛṣṇa; there is no scarcity. The only thing that’s lacking is our awareness of Kṛṣṇa. By becoming conscious of Kṛṣṇa and conscientiously applying our energy to please Him with whatever facilities we have, we perform *bhakti-yoga*, uniting with God by serving Him with devotion. When we work in this way, to satisfy the Lord, we gradually become free of affection for matter. Śrīla Prabhupāda writes, The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment and detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore, to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform. *(Gītā* 2.64, Purport) If we live in this way, only for the satisfaction of Kṛṣṇa, our thoughts will be positive and what work we do or where we live will be less important, for our only business will be to satisfy Kṛṣṇa. Śrīla Prabhupāda writes, “The perfection of religion is to attain complete satisfaction of the spirit soul, and this is accomplished by rendering devotional service to the Lord, who is beyond the perception of the material senses.” (*Mukunda-mālā-stotra* 5, Purport) Again in Śrīla Prabhupāda’s words: “The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.” *(Gītā* 2.55, Purport) Each of us is part of the Supreme Person, Kṛṣṇa. As a part of the body does not act for self-satisfaction but for the satisfaction of the whole body, so we, the ātmā, are meant to work for the satisfaction of the supreme whole, Kṛṣṇa. This sort of work alleviates stress and bring us great satisfaction. “One’s only concern should be to satisfy the Lord by one’s activities," Śrīla Prabhupāda writes. "If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.” *(Śrīmad-Bhāgavatam* 3.9.41, Purport) The satisfaction we feel by acting in this way is like the feeling we have when we finally get a healthy meal after not eating for a long time. As we eat, we feel our hunger dissipate and our body becoming satisfied and strong. Similarly, by serving Kṛṣṇa with devotion, we feel transcendentally satisfied and detached from material objectives. As *Śrīmad-Bhāgavatam* (11.2.42) states, “Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.” So, beyond the satisfaction derived from detachment from our material situation is the far greater satisfaction of devotional service of the Supreme Personality of Godhead, for devotional service is the unalloyed activity of the soul. When we, the soul, are in contact with matter, our activities are adulterated and we experience these adulterated activities as stress and dissatisfaction. We go beyond this stage by attaining neutrality in the material world. (Apropos of Ann Pachett's Times article, we "stop shopping.") And passing this stage of equanimity, we become fixed in the transcendental loving service of the Lord. Sincere devotional service eliminates stress and dissatisfaction and allows us to further progress to the position of always seeing Kṛṣṇa eye to eye by dint of pure affection for Him. At that point, by Kṛṣṇa’s grace, we are free of material desire. Then we are always satisfied. “A Kṛṣṇa Conscious person is always satisfied whether in Vaikuntha or in hell," Śrīla Prabhupāda wrote. "His satisfaction is not the particular place but his sincere service attitude towards Kṛṣṇa.” (Letter, November 13, 1967) Furthermore, Śrīla Prabhupāda writes, “Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing.” *(Gītā* 1.32-35, Purport) Devotional service to Kṛṣṇa is not always easy, but difficulties do not deter a devotee. “One who works for the satisfaction of the Lord only," Prabhupāda writes, "however difficult such work may be, . . . finds himself always in transcendental bliss.” *(Gītā* 2.39, Purport) One exalted devotee expresses it this way: My Lord, those who keep themselves independent of Your service are helpless. They work on their own account and thus receive no support from superior authority. Therefore I long for the time when I shall engage fully in Your transcendental loving service without any desire for material satisfaction and without hovering on the mental plane. Only when I engage in such unalloyed devotional service will I enjoy actual spiritual life. (*Śrī Yāmunācārya, Stotra-ratna* 43) *How Good Does It Get?* When our devotional service is unmotivated and uninterrupted, we feel completely satisfied. In Śrīla Prabhupāda's words: Remaining fixed in devotional service gives one the utmost in self-satisfaction. Actually self-satisfaction can be achieved only by pure devotees, who have no desire other than to serve the Supreme Personality of Godhead. Since the Supreme Personality of Godhead has nothing to desire, He is fully satisfied with Himself. Similarly, a devotee who has no desire other than to serve the Supreme Personality of Godhead is as self-satisfied as the Supreme Lord. Everyone is hankering after peace of mind and self-satisfaction, but these can only be achieved by becoming a pure devotee of the Lord.” *(Śrīmad-Bhāgavatam* 4.22.49, Purport) Devotees become fully peaceful and satisfied because of their association with the complete whole, Kṛṣṇa, and Kṛṣṇa grants them genuine transcendental understanding. He says, “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” *(Gītā* 10.10) But it gets better. Śrīla Prabhupāda writes in *Renunciation Through Wisdom* (Chapter 2), The devotees are the Lord’s relatives and family members. Just as ordinary people feel joy and satisfaction when they look after the needs and comforts of their family, the Lord also feels pleasure when he tends to the well-being of His devotees. Thus the Supreme Lord is known as Bhakta-vatsala, ‘the maintainer of the devotees.’ . . . When the devotee is devoid of all material desires, the Supreme Lord feels great satisfaction in fulfilling all his needs. A devotee’s satisfaction goes beyond detachment from matter, beyond freedom from stress, and even beyond satisfaction and receiving knowledge and maintenance from the Lord. In fact, the Lord gives His devotees the ability to satisfy Him through their love. Lord Brahmā tells Lord Kṛṣṇa, “How greatly fortunate are the cows and ladies of Vṛndāvana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.” *(Śrīmad-Bhāgavatam* 10.14.31) Moreover, the Lord is so pleased with His unalloyed devotees that He wants to satisfy them. Therefore “He manifests His innumerable transcendental forms for the satisfaction of His devotees.” *(Śrīmad-Bhāgavatam* 3.20.25) In His world, the spiritual world, Kṛṣṇa reciprocates the affection of His devoted servants by becoming their friend, son, or lover. And in the material world Kṛṣṇa reciprocates from within the hearts of His devotees by revealing Himself as ever-increasingly new. Inspired by Him, devotees experience increased transcendental bliss in the execution of their devotional service. Kṛṣṇa says, “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” *(Gītā* 10.9) *Complete Satisfaction* The real aim of life is complete satisfaction. And that complete satisfaction can be achieved only by devotional service to the Supreme Personality of Godhead, Kṛṣṇa. By engaging in His service with devotion, we’re freed from all anxieties and we’re happy, for we see God’s design behind everything and we know He is our most dear friend. Prabhupāda writes, “I see all round hopes; there is nothing to be disappointed in my service to Kṛṣṇa. Let us go on with our work for Kṛṣṇa for His satisfaction and for the benefit of the whole world.” (Letter, December 31, 1967) *Viśākhā Devī Dāsī has been writing for BTG since 1973. Visit her website at OurSpiritualJourney.com.* Cover: The initial inspiration for what has become the Bhaktivedanta Research Centre in Kolkata was Śrīla Prabhupāda’s request that the writings of Śrīla Bhaktivinoda Ṭhākura (shown here) be collected and preserved. Please see the article beginning on page 32. Letters *Progress in Meditation* I have been meditating for the past ten days. Can someone please assist me in finding a way to track my progress? Rahul Shah Via the Internet *Reply:* What kind of meditation are you doing? What are you meditating on, and what result are you hoping to achieve? Some people meditate to relieve their distress, others meditate to reach some kind of transcendence, others want to get more control of their senses. And there are many different ways to meditate. In general, however, in this age of distractions and passionate energy, we find that the various methods of meditation are either ineffective or impossible to perform. In the *Bhagavad-gītā* Lord Kṛṣṇa describes meditational *yoga*, but Arjuna, though a qualified disciple, rejects it as too difficult. Kṛṣṇa, the Supreme Lord, then recommends the meditation of fixing one’s mind on Him and offering everything to Him in loving devotion, or *bhakti*. Practicing *bhakti*-*yoga* involves leading our lives differently than we are used to. In material consciousness, we want everything to be centered on us, but *bhakti* consciousness means to put Kṛṣṇa in the center. Each of us is an eternal spiritual soul, and we have to understand that we will never be satisfied by any amount of satisfaction of our material body and mind. We need to connect with Kṛṣṇa, to unite with Him in loving reciprocation. Therefore the best meditation is to serve Kṛṣṇa with all that He has given us. Our consciousness will then change to Kṛṣṇa consciousness, which includes the understanding that we are not the body but are part of Him. Then our anxieties will diminish, and we will experience real spiritual pleasure. The best meditation is to hear about Kṛṣṇa and chant His names. These practices control our minds. They are a joy to perform, and anyone can do them. So please consider chanting the Hare Kṛṣṇa *mantra*, either in place of your present meditation or in addition to it. You will experience the results for yourself. *The Form of God* If God is formless, why do you worship only Kṛṣṇa? Please answer with proof. Ashutosh Jaswal Via the Internet *Reply*: God is not formless, and our proof is the authority of the Vedic literature, which has been the basis of India’s profound spiritual culture for millennia. The Vedas describe God (*brahman*) in many ways, but His highest aspect is Bhagavān—the Supreme Personality of Godhead, who has an eternal form of bliss and knowledge (*sac-cid-ānanda*). There is much evidence in the Vedic literature to substantiate that Lord Kṛṣṇa is Bhagavān. Lord Brahmā, for example, praises Him as the original person (ādi puruṣa) and describes Him as having a threefold-bending form, playing the flute, possessing eyes as beautiful as lotuses, and so on. There are many vivid descriptions of Lord Kṛṣṇa in His original form. With His dark-blue complexion, He is attractive to everyone. He is the source of innumerable incarnations in their many forms. One of His features is His effulgence, which may be said to be formless, but it is subordinate to His personal form. Kṛṣṇa revealed His eternal from when He appeared on earth five thousand years ago. Great sages have seen Him in their hearts through meditation. In this age we can eventually see Him in our hearts through the chanting of His holy names. As we are not formless, neither is God. Out of His infinite mercy He comes before us as the Deity in the temple to kindly accept our worship, for our eternal benefit. *Anger Management* How can one control anger? Rahul Via the Internet *Reply*: Lord Kṛṣṇa explains in the *Bhagavad-gītā* that anger is one of our three great enemies, the other two being lust and greed. Anger comes from unfulfilled desires. We can't stop desiring, but we can purify our desires and try to satisfy Kṛṣṇa's desire. When anger arises, it is best not to follow up with angry words, which we’ll later regret. It is better to reflect on the situation and pray to Kṛṣṇa for help in controlling the mind. Anger never solves anything. The root of the anger problem is thinking “It’s all about me.” The process of Kṛṣṇa consciousness naturally rids us of that kind of thinking, which is not beneficial for our lives. By practicing Kṛṣṇa consciousness, we learn to take shelter of Kṛṣṇa and to depend on Him to clean our hearts of harmful desires. It is a gradual process, but it is joyfully performed by glorifying Kṛṣṇa. We will begin to see our real self, the soul, and become free from the false conception that we are the body, which is just a collection of senses that are out of control. We will see others as spirit souls too, and not as their bodies. We are all lost lovers of Kṛṣṇa. Please read our books, chant the holy names, and associate with devotees. We have temples all over the world. *Where to Start?* I don't know what to do. I am a Caucasian American and grew up Christian, but I am so very, very interested in Hinduism and have been for a long time. I live in Maine. There's nobody here to help me. Where do I start? Debbie Via the Internet *Reply:* Real religion doesn't change. Religion means to follow the laws of God, Kṛṣṇa. Kṛṣṇa is not a Hindu God; He is the Supreme Person. His name means “the most attractive one.” He has millions of names and is the same God for everyone. People don’t join the Hare Kṛṣṇa movement to become Hindus, but to attain loving service to Kṛṣṇa, to learn the art of *bhakti*, devotional service to the Lord. The Hindu religion now worships many gods, for many different reasons. But Kṛṣṇa says that that worship is meant for Him because He is the source of all the gods. We can honor them by worshiping Him, just as one waters all the parts of a tree by watering its roots. The Vedic literature gives all the knowledge we need to make spiritual advancement and reach our eternal home with God, Kṛṣṇa. The *Bhagavad-gītā* contains the instructions He spoke to help us. There are many other important Vedic scriptures that tell us much about Him, thus helping us can revive our lost attraction and love for Him. We devotees in the Hare Kṛṣṇa movement study these scriptures, chant Kṛṣṇa’s holy names, serve Him, and offer the results of our work to Him. These practices will awaken our spiritual senses so we can directly contact Him. If we want what is best for us, we should follow the recommended means of pleasing God, Kṛṣṇa, which He and His pure representatives have revealed. If we do so, He will reward us with many realizations about our real self and our relationship with Him. At home, you can study this science of *bhakti-yoga*, the art of loving God, which is the ultimate goal of all religions. But you should also communicate with devotees. You can find contact information for temples at centres.iskcon.org. A Pause for Prayer We offer our obeisances unto You, the Supreme Personality of Godhead. Although present in the hearts of all living beings as the Supersoul, You are all-pervasive. Although the original shelter of all created material elements, You exist prior to their creation. And although the cause of everything, You are transcendental to all material cause and effect, being the Supreme Soul. Obeisances unto You, the Absolute Truth, who are the reservoir of all transcendental consciousness and potency and the possessor of unlimited energies. Although completely free of material qualities and transformations, You are the prime mover of material nature. Obeisances unto You, who are time itself, the shelter of time and the witness of time in all its phases. You are the universe, and also its separate observer. You are its creator, and also the totality of all its causes. —The Nāga-patnīs (the wives of the serpent Kāliya) to Lord Kṛṣṇa *Śrīmad-Bhāgavatam* 10.16.39–41 Śrīla Prabhupāda Speaks Out *“We Are Not the Supreme Being”* *This conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and reporters took place in Melbourne, Australia, on June 29, 1974.* Reporter: Your Divine Grace, you're saying we can see the Lord only by consulting the scriptures and the succession of bona fide spiritual masters. But supposedly, Lord Kṛṣṇa is eternal, or indestructible. So surely He must be existing today. Which means we should be able to see Him now. Śrīla Prabhupāda: Yes, Kṛṣṇa is existing. For instance, the sun is existing, but at night you have no eyes to see the sun. That does not mean the sun does not exist. It is your deficiency—at night you cannot see the sun. Reporter: So we need divine light. Śrīla Prabhupāda: Whatever it may be. The thing is, although the sun is always existing, you require qualification to see the sun at night. Similarly, although Kṛṣṇa always exists, you must be qualified to see Him in the night of this material world. That qualification is described in the *Brahma-saṁhitā*: *premāñjana-cchurita-bhakti-vilocanena* *santaḥ sadaiva hṛdayeṣu vilokayanti.* Those who are saintly persons and in ecstatic love with Kṛṣṇa—they are seeing Him twenty-four hours a day. That is not very difficult to understand. If you love somebody, you are seeing him or her always. Is it not? Reporter: That's so. Śrīla Prabhupāda: So seeing Kṛṣṇa requires the qualification of love. Then Kṛṣṇa will be visible twenty-four hours a day. He'll talk with you. These things are described. *Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ tam*: "To those who are constantly devoted to serving Me with love, I give intelligence." That means He talks. "I give intelligence." Unless He talks, how can He give intelligence—"You do this"? So you have to qualify yourself to see and hear Kṛṣṇa. But Kṛṣṇa is always present. Reporter: Your Divine Grace, there are many swamis and **guru*s* and religious people throughout the world. How does one know which is the true *guru*—the one who can help one qualify oneself to see and hear Kṛṣṇa? Śrīla Prabhupāda: One who knows Kṛṣṇa—he is the true *guru*. Otherwise, he's a rascal. That's all. Reporter: But what is the test of a true *guru*? Śrīla Prabhupāda: He will describe about Kṛṣṇa. He will ask you to become a devotee of Kṛṣṇa. His business is to propagate consciousness of Kṛṣṇa. That is the symptom of the *guru*. Reporter: Śrīla Prabhupāda, if we don't know what Kṛṣṇa is and still we get a bona fide spiritual master, then what do we call that? Our good fortune? Śrīla Prabhupāda: Yes. That is stated in *Caitanya-caritāmṛta*: *brahmāṇḍa bhramite kona bhāgyavān jīva *guru*-kṛṣṇa-prasāde pāya bhakti-latā-bīja*: "The living entity is wandering throughout the universe, life after life. By the mercy of the *guru* and Kṛṣṇa, he gets the seed of devotional service to the Lord." [To disciple:] Read the explanation given in The Teachings of Lord Caitanya. Disciple: "Within this brahmāṇḍa, or universe, there are innumerable living entities, and according to their own fruitive activities they are transmigrating from one species of life to another, and from one planet to another. In this way their engagement in material existence is being continued since time immemorial. The living entities are atomic parts and parcels of the Supreme Spirit. There is, however, a measurement for the length and breadth of the atomic spiritual spark. It is said in the commentary to *Śrīmad-Bhāgavatam* (10.87.36) that if you divide the tip of a hair into one hundred parts, and again if you divide one part of that into another one hundred parts, such one-ten-thousandth part of the tip of a hair is the length and breadth of the individual soul. This is also confirmed in the Vedas, in the Śvetāśvatara Upaniṣad. "The atomic magnitude of the individual living entity is again described in the *Śrīmad-Bhāgavatam* (10.87.30), as follows: 'O Supreme Truth! If the living entities were not infinitesimal living sparks of the Supreme Spirit, then each minute spark would be all-pervading, and there would be no necessity of its being controlled by superior power.'" Śrīla Prabhupāda: That is very important. Otherwise, if you the living entity were equal to the Supreme Being, then, for example, you could talk of everything that is going on in another's mind or body. But you cannot say what I am thinking. I cannot say what you are thinking. Therefore, you and I are not all-pervading. We are limited. That is the position of the living entity. This is a very nice example. [To disciple:] Go on. Disciple: "'But if the constitution of the living entity is accepted as being the minute part and parcel of the Supreme Lord, then automatically he becomes a controlled living entity under supreme energy or power. This is his constitutional position. Therefore, if he remains as he is created in that natural position, he can attain full freedom.'" Śrīla Prabhupāda: Yes. We are created as being controlled. So instead of aspiring to become the controller, if we remain controlled, that is our natural position. But some rascals—they are trying to become the controller. "I am supreme. By meditation I have become God?" But if you are God, then how have you become a dog? This is going on. These cheating, so-called *gurus*—do they not say, "I am God"? Do they not say, "I am God, you are God, everyone is God"? Reporter: Some might say that, but . . . Śrīla Prabhupāda: So some so-called *gurus* do say that. I am talking about that "some." Not all of them are foolish. So these foolish persons—they say that "I am God, you are God, everyone is God." That is foolishness. We are not God. We are part and parcel of God. We are qualitatively one with Him—but we are not the Supreme Being. From the Editor *Defining Bhakti* The term *bhakti* is becoming increasingly familiar in the West, especially among people associated with *yoga* and other aspects of traditional Indian spirituality. But as often happens when new ideas meet popular culture, a lot of people are getting only a simplistic picture of *bhakti*. In the *Bhagavad-gītā* Lord Kṛṣṇa reveals to Arjuna in many ways that He Himself is God, and He tells Arjuna that *bhakti* is the only way to attain Him. Śrīla Prabhupāda generally translates *bhakti* (or *bhakti*-yoga) as “devotional service.” The “devotional” part of this definition would probably seem self-evident to anyone who knows anything about *bhakti*, as they would have heard that it has something to do with devotion. My dictionary lists quite a few synonyms for devotion, and they tend to fit under two basic ideas: loyalty and love. Applying these ideas to kṛṣṇa-*bhakti*, we can say that a devotee of Kṛṣṇa—a kṛṣṇa-bhakta—is dedicated to Kṛṣṇa and has affection for Him. That addresses the “devotional” part of Prabhupāda’s definition. But the second word—“service”—is also essential to the meaning of *bhakti*. As Śrīla Prabhupāda would point out, our claim to love someone rings hollow if it is not accompanied by service. Love is demonstrated though service, or doing something to please the other person. Prabhupāda always spoke on the authority of the Vedic scriptures and the spiritual guides in the Vedic tradition, especially the *gurus* in the line of teachers descending from Lord Kṛṣṇa and Śrī Caitanya Mahāprabhu. When explaining the nature of *bhakti*, he would routinely cite two verses that define it clearly. The first appears in an ancient book called the Nārada Pañcarātra, spoken by Nārada Muni, one of the greatest Vedic authorities: *“Bhakti*, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, who is the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. First, he is freed from all material designations, and second, his senses are purified simply by being employed in the service of the Lord.” The second appears early in the *Bhakti-rasāmṛta-sindhu*, a masterpiece on *bhakti* by Śrīla Rūpa Gosvāmī, who was taught by Śrī Caitanya Mahāprabhu Himself: “One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” Drawing from these two verses, we can list the main characteristics of *bhakti*: It entails engaging all of our senses in the service of God (the creator of our senses, and thus their rightful owner); it frees us from bodily designations (thinking “I am [this or that]” based on my body); it purifies our senses (by uncovering our true senses, which are part of our eternal spiritual identity); it is favorable service to Kṛṣṇa (not whimsical, but according to His desires); it is done without material motives; and it is free of the selfish interests inherent in the paths of *karma* (good works for material rewards, including the attainment of heaven) and *jñāna* (the attempt to understand God solely though the intellect). Elaborations on these characteristics of *bhakti* fill volumes, notable among them the books of the contemporary followers of Śrī Caitanya Mahāprabhu and their disciplic descendants. Śrīla Prabhupāda in his books made their teachings available to the modern world. So we need not settle for shallow or faddish portrayals of *bhakti* but can explore its depths to our eternal benefit. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Vedic Thoughts *Śrīmad-Bhāgavatam* is not a creation of the mental speculators. The sound of *Śrīmad-Bhāgavatam* is transcendental, and the resonance of *Śrīmad-Bhāgavatam* is as good as that of the Vedas. Thus the topic of the *Śrīmad-Bhāgavatam* is the science of both the Lord and the living entity. Regular reading or hearing of *Śrīmad-Bhāgavatam* is also performance of *bhakti-yoga*, and one can attain the highest perfection simply by the association of *Śrīmad-Bhāgavatam*. Both Śukadeva Gosvāmī and Mahārāja Parīkṣit attained perfection through the medium of *Śrīmad-Bhāgavatam*. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhāgavatam* 2.9.4, Purport The Absolute Truth is all-attractive. Whom does He attract? As a magnet attracts iron and not wood, so the worshipable Lord attracts those inclined to serve Him. Through His inconceivable potency the Lord attracts by His affection, mercy, and sweetness both His own servants and those inclined to become His servants. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura *Amṛta Vāṇī*, Section: “*Kṛṣṇa, the Supreme Lord*” Although the quality of being self-satisfied is eternally present in Kṛṣṇa, the quality of enjoying pastimes is also eternally present in Him. For the Supreme Lord to possess contradictory characteristics in perfect harmony is natural. In one aspect, Kṛṣṇa has the quality of self-satisfaction, and in another aspect, He manifests His opposite quality of enjoying pastimes with others. Śrīla Bhaktivinoda Ṭhākura *Śrī Caitanya-śikṣāmṛta*, Part 2 If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles. *Śrī* Caitanya Mahāprabhu *Śrī* *Caitanya-caritāmṛta*, *Madhya-līlā* 19.175 The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. Lord Brahmā *Śrīmad-Bhāgavatam* 2.6.40 All the enemies [i.e., lust, anger, greed, illusion, envy, and pride] will run away by hearing the sound vibration of Govinda’s name, just as deers flee upon hearing the roar of a lion. One who performs unalloyed devotional service will feel great happiness, and all his dangers will be vanquished. Śrīla Narottama Dāsa Ṭhākura *Prema-bhakti-candrikā* 2.13 Everything is under the control of the Supreme Personality of Godhead. Even the sun, the moon, and other controllers and demigods like Lord Brahmā and King Indra are all under His control. Yājñavalkya Ṛṣi *Bṛhad-āraṇyaka Upaniṣad* 3.8.9 A person who understands the Supreme attains a nature like that of the Supreme. *Muṇḍaka Upaniṣad* 3.2.9 BTG53-06, 2019