# Back to Godhead Magazine #54 *2020 (01)* Back to Godhead Magazine #54-01, 2020 PDF-View Welcome This issue of BTG is filled with articles covering a range of topics related to Kṛṣṇa consciousness. Śrīla Prabhupāda in his lecture delivers a common-sense refutation of the proposition that we’re all God. In “The Technology of Transcendence,” the article featured on our cover, Dvijamaṇi Gaura Dāsa takes on the topic of technology and how Lord Kṛṣṇa’s devotees, whose lives center on spiritual goals, evaluate it. In an excerpt from volume two of Shyamasundar das’s Chasing Rhinos with the Swami, we hear about Śrīla Prabhupāda showing some of his early disciples around Kṛṣṇa’s hometown. Satyarāja Dāsa writes about the esteemed Bhāgavatam commentator Śrīdhara Svāmī. Caitanya Caraṇa Dāsa continues delivering lessons from the Rāmāyāṇa, this time focusing on the exploits of Hanumān during his solo trip to Lanka. Viśākhā Devī Dāsī tells us how we can become empowered, especially in our devotional service to the Lord. Nārāyaṇa Dāsa discusses aging in Kṛṣṇa consciousness, a topic seemingly more relevant for many of us today than in the early days of the Hare Kṛṣṇa movement. Sārvabhauma Dāsa gives his thoughts on a perennial concern for the movement—the need for cooperation. And Gaurāṅga Darśana Dāsa discusses a related topic—how to make the best of superior-subordinate relationships. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Founder's Lecture: The Controller and the Controlled *Śrīla Prabhupāda refutes the idea, put forward by so-called gurus, that we’re all God.* Los Angeles—April 28, 1970 *Contrary to the Māyāvāda idea, a simple definition of God distinguishes us from Him.* > īśāvāsyam idam sarvaṁ > yat kiñca jagatyāṁ jagat > tena tyaktena bhuñjīthā > mā gṛdhaḥ kasya svid dhanam “Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.”—*Śrī Īśopaniṣad, Mantra* 1 Now, here is a statement that everything animate or inanimate that is within the universe is controlled and owned by the Lord. What are you, inanimate or animate? Devotees: Animate. Prabhupāda: Animate. Do you think you are controlled or not controlled? Devotees: Controlled. Prabhupāda: Is there any person here who is not controlled? Devotees: No. Prabhupāda: Or anywhere within this universe who is not controlled? Can anyone say, “I am not controlled”? Nobody can say. So if you are controlled, then why are you going to declare, “I am uncontrolled. I am independent. I am God”? Why this nonsense? Is God controlled? People are claiming, “I am God.” Is there any meaning to such a statement? If I am controlled, then how can I be God? This is a common-sense affair. “Everyone is God. I am God; you are God.” This is Māyāvāda philosophy. God is never controlled. If somebody is controlled, we know immediately that he is not God. This is the simple definition of God: God is not controlled. If somebody claims that he is God, then our first question is “Are you controlled or not controlled?” Common sense. Nobody can say that he’s not controlled. I have seen a rascal who has got a society, and he is preaching this “I am God.” But one day I saw him, and he had a toothache, and he was doing “Ohhh.” So I questioned him, “You claim that you are God, and now you are simply under the control of a toothache. So what kind of God are you?” You see? These societies, these preachers, are claiming, “I am God. You are God. Everyone is God.” God has become so cheap that everyone is God. You should immediately know that anyone who says these things is rascal number one. Immediately. As soon as he says, “I am God,” you must know, “Here is a rascal number one.” Nobody is uncontrolled. *Controller of Planets* Now, we see so many huge planets floating. This earth planet is only a small planet, and still you’ll see on this planet that there are big oceans like the Atlantic and the Pacific, and big mountains, and what to speak of your skyscraper buildings. With all this load the earth is floating in the air just like a swab of cotton. Who is controlling this? Can you float even a small piece of grain in the sky? You can say “law of gravity” and so many other things. But your machine, the airplane, is running in the sky only as long as the machine is working. As soon as your petrol is finished, the airplane will fall down, immediately. The sun is fourteen hundred thousand times bigger than this planet. We can see that the sun is floating in one corner of this big space. So how can you say that it is not controlled. Is it floating by its own power? No. The answer is there in the *Bhagavad-gītā* (15.13). *Gām āviśya . . . dhārayāmy aham ojasā*: “I enter these material planets, and then I keep them floating.” An airplane is floating in the sky because somebody has entered within it, the driver or pilot. So actually he is keeping the airplane floating, not the machine. This is the simple truth. If you take this analogy, then this planet is floating because somebody must have entered it. Kṛṣṇa says, “I have entered it.” So what is the difficulty to understand how it is floating? The analogy is there. Everyone can understand that the big airplane is floating in the sky because the pilot has entered within it. Similarly, if this planet is floating, then somebody, either you or somebody—God—has entered it. And that answer is there in the *Bhagavad-gītā*: “I enter into these planets, and therefore I keep them floating.” That is our answer. The scientists say it is due to the law of gravitation. But we have to take knowledge from Kṛṣṇa. That is our process. We don’t accept any other process of knowledge. Our process is to receive knowledge from the authority, and we accept that as fact. That is first-class knowledge. If you get one authority who can speak on the subject matter, and if you take that knowledge, that is perfect. *Know Gold to Buy Gold* There are three kinds of processes to receive knowledge. The first is direct sense perception, pratyakṣa. When somebody says, “Can you show me God?” that means he is a *pratyakṣa-vādī*, someone who wants to experience everything directly. This class of men says, “Can you show me God?” But this is not the process for getting first-class knowledge. Suppose you ask me, “Can you show me God?” I say, “Yes, I can show you God.” “Show me.” “I’ll show you. This is God.” Will you believe it? Suppose you are asking me, “Can you show me God?” I say, “Yes, I can show you.” “What is that God?” “Here is God,” I say. Will you accept that this microphone is God? Suppose you go to a store and ask, “Can you give me gold?” The storekeeper will give you a scrap of iron: “Yes, here it is, gold. Take it.” What will you say? What will be the answer? You do not know where to purchase gold, but you are in need of some gold, and you go to a storekeeper and ask him, “Have you got gold in stock?” He’ll immediately understand, “Here is a rascal number one, because he has come to purchase gold in an ordinary store. If one has to purchase gold, he must go where gold is sold. But he has come to an ordinary store to purchase gold; therefore he’s a first-class rascal.” And the storekeeper will try to cheat you: “Here is gold.” *He gives you a piece of iron.* Then what will you say? Will you accept that iron as gold? Why not? You do not know what gold is, and you have gone to a store to purchase it, and the storekeeper gives you a piece of iron. “Here is gold.” You’ll purchase it, and you’ll be cheated. Similarly, those rascals who say, “Can you show me God?” must know what is God; otherwise they’ll be cheated. That is being done. If you want to purchase gold, at least you must have some preliminary knowledge of what gold is, what its characteristics are. The government law is that chemicals or drugs must be tested for certain characteristics. For soda bicarb, for example, the color is like this, the constitution is like this, the reaction is like this, the taste is like this. So a chemist in the laboratory can corroborate the characteristics and then accept it. “Yes, it is soda bicarb.” Similarly, if you want to know God, or if you want to see God, then first you must know what are the characteristics of God. Otherwise, if you go to a rascal and ask him, “Can you show me God?” and he shows you something nonsense and you accept it as God, is that a very nice thing? This is going on. “I want to see God.” What qualification have you got to see God? You have not considered your qualification to see God. We do not teach such cheap things. The Kṛṣṇa consciousness movement is not for presenting something nonsense and something cheap. If you want to see God face to face, not fiction, then you must follow the rules and regulations, you must chant, you must purify yourself. And you must wait. The time will come. When you are purified you’ll see God. Not immediately, in your present position. *See God in the Temple* But God is so kind, Kṛṣṇa is so kind, that even in your current position He is present as the deity in the temple, the *arcā-vigraha*. He’s open to be seen by everyone, whether one knows or does not know what is God. The *arcā-vigraha* is not an idol, not imagination. Kṛṣṇa’s form is described in the Vedic literature. With your blunt senses, neither God nor His form, His name, His qualities, and His paraphernalia can be perceived. Our present senses are blunt. Therefore in the present situation or civilization people have become godless, because naturally they have no power to understand God. Nor are they guided by persons who can make them understand what is God. Therefore people are becoming godless, atheistic. But if you read all these Vedic literatures under superior guidance, if you follow the rules and regulations, then *svayam eva sphuraty adaḥ*: God will be revealed unto you. You cannot see God or understand God by your own endeavor. You have to surrender to the process by which God can be known. Then He will be revealed. Otherwise not. He is the supreme controller. You are being controlled. So how can you control God? “Oh, God, please come here. I will see You.” No, no. God is not so cheap that by your order God will come and be seen by you. No. That is not possible. You must always know that “He’s the supreme controller and I am controlled. So if I can please God by my service, then He’ll reveal Himself to me.” That is the process of knowing God. Thank you very much. "People Have No Idea About Liberation" *This conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place in New Vrindaban, West Virginia, on June 26, 1976.* Disciple [reading from *Bhagavad-gītā* As It Is, 16.1]: “The Supreme Personality of Godhead said: ‘Fearlessness; purification of one’s existence: cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the *Vedas*; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquility; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.’” Purport, by Śrīla Prabhupāda: “In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to the Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation. . . .” Śrīla Prabhupāda: The defect of modern civilization is that people have no idea about liberation. Nor have they any idea about the transmigration of the soul. At its very root this civilization is defective. People are thinking just like animals. The dog is thinking. “I am this dog body. I am born a dog and I’ll die—everything finished.” He cannot realize that “I can also take on a human body.” He cannot realize that. So in this modern civilization, people cannot even realize that there is a next life and we can go to other planets, such as the moon. Sarva-ga: the living entity has the tendency to travel widely, to many situations. Artificially people are trying, but they do not know the proper method. As Kṛṣṇa says in *Bhagavad-gītā* (9.25), > yānti deva-vratā devān > pitṝn yānti pitṛ-vratāḥ > bhūtāni yānti bhūtejyā > yānti mad-yājino ’pi mām “Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.” People do not know this. Although they have got the tendency to go to higher planets, they do not know how to go. They do not know positively what are the positions of the various material planets or Vaikuṇṭhaloka, the spiritual planets. They do not know about liberation or the next life, transmigration—nothing of the sort. Simply like dogs. Now, consider this point—whether I’m speaking rightly or wrongly. I know I am speaking the right thing, but if you disagree, then you can discuss it amongst yourselves. Disciple: Śrīla Prabhupāda, many people think that “liberation” has nothing to do with spiritual realization. It just means you can do anything you like—free from any consequences. Śrīla Prabhupāda: That is rascaldom. That is rascaldom. For instance, in a prison, if a prisoner thinks that he can do whatever he likes, that is rascaldom. That is going on. This modern civilization is rascaldom. Everyone is seeing daily that he’s under the control of material nature and still he thinks, “I can do whatever I like.” That is rascaldom. Disciple: The Christian conception of salvation is based not so much on attraction for the transcendental reality as on fear of hell. Śrīla Prabhupāda: This may be the official Christian conception, but the mass of people are not even afraid of hell. They do not even know what hell is—because they are living in hell already. You remember the humorous story. When a miner in Sheffield, England, heard some preacher’s description of hell, he remained undisturbed. “So hell is damp and dark? Oh, well, it is damp and dark here in our mine. What is the difference between hell and our mine?” When the miner was informed that in hell there is no newspaper, only then did he become disturbed. “Horrible! How can anyone live without a newspaper?” So people’s hellish condition is here now. Earlier, some of you were describing about the hellish conditions in factories. So people are working in factories—what do they care about hell? “Even if I go to hell, I will get a good salary, that’s all. Money is required. Then I can drink nicely.” But the transcendental reality is here also. Kṛṣṇa’s standard is here. But this transcendental qualification, abhayaṁ sattva-saṁśuddhiḥ, fearlessness and purification of one’s existence—“What is that?” It does not appeal to people. It does not strike them at all. And yet in the Lord’s estimation, these qualities are the high qualities. “Fearlessness and purification of one’s existence” the Lord requires of us. But who is fearless? Everyone is fearful. Fearlessness is a godly quality, but today who understands it? *Āhāra-nidrā-bhaya-maithunaṁ ca*: rather, all that people understand is eating, sleeping, mating, and defending, or fearing. This is animal life. To eat, to sleep, to have sex, and to become fearful—this is animal life. And so Kṛṣṇa says one has to become fearless. But who cares about it? People are thinking that to become fearless means to keep a gun. Of course, that is also one way. [Laughter.] And as for purification of one’s existence, here also people do not know anything. When someone falls sick he wants to go to a doctor and become purified. But his whole life is impure—that he doesn’t know. You see, because people’s very existence is impure, they are subjected to birth, death, old age, and disease. That they do not know. A Trail-Blazing and Tail-Blazing Adventure in Devotion *Hanumān’s burning of Lanka was just one of his many exploits during his reconnaissance mission there.* By Caitanya Caraṇa Dāsa Reflections on Hanumān’s feats in Lanka. Few missions are as difficult as the mission entrusted to Hanumān, the vānara* hero in the Rāmāyaṇa who comes into his own in the later part of the epic. When his team of vānaras searching for Sītā were stymied by the impassable ocean, he had to press on singlehandedly, as he alone had the strength to leap across the ocean and return. *An Ocean of Obstacles* Even after Hanumān had crossed the ocean, he still faced a host of challenges: entering the heavily guarded city of Lanka; maintaining his celibacy while searching for a woman in places frequented by women; locating Sītā among the thousands of people living there; winning her trust so that she would see him as Rāma’s messenger, not as Rāvaṇa’s disguised agent; assuring her of Rāma’s love for her and His determination to come to rescue her; and escaping alive from Lanka to inform his colleagues of Sītā’s whereabouts. How Hanumān accomplished all of this, and much more, is an incredible adventure that makes up the heart of the Sundara-kāṇḍa, the fourth book of the Rāmāyaṇa. Here we pick up the action after he had entered Lanka. To enter undetected, he had assumed a small, inconspicuous form. He slipped in unnoticed between the rows of soldiers guarding Lanka’s walls. Sneaking in and out of various buildings, he managed to avoid arousing suspicion by his agility and alertness. *Impure Perception, Pure Intention* While sneaking into houses and their inner chambers, Hanumān saw several women in various stages of undress. He felt a grave doubt: Was he acting irreligiously by looking at them? After due introspection, he concluded that he was not, because he wasn’t motivated by the desire for voyeuristic pleasure, but purely by the desire to serve Rāma by finding Sītā. As he had to look for a woman and had to do so discreetly, he had no alternative to looking in women’s chambers. Thus he demonstrated that service may sometimes take the unlikeliest of forms. After seeing signs of revelry in palaces in the city, he reached the biggest building, evidently Rāvaṇa’s palace. Therein he saw Rāvaṇa asleep on a majestic bed, and nearby was a beautiful woman, also asleep. Thinking that he had found Sītā, he jumped up and down in delight. But soon it struck him that Sītā would be grieving because of separation from Rāma and wouldn’t have given herself up to Rāvaṇa—this woman who was sleeping so comfortably in Rāvaṇa’s house couldn’t be Sītā. Feeling chastened, he continued his search through the many palaces. *From Discouragement to Discovery Through Determination* Despite searching exhaustively, Hanumān couldn’t find Sītā anywhere. Gloomy thoughts started consuming him. He had come so far and gone through so much, yet now he seemed destined to fail. Contemplating what his failure would do to others triggered a mental doomsday scenario. On hearing of his failure, Rāma would not be able to maintain His life. If Rāma passed away, so would Lakṣmaṇa. Seeing the demise of those two princes would similarly fell the citizens of Ayodhya. The vānara king Sugrīva too would give up his life, deeming himself a failure for not keeping his word to help Rāma find Sītā. With Sugrīva’s grief-stricken death, the citizens of his kingdom, Kishkinda, would also meet the same fate. Intriguingly, such thoughts energized Hanumān. He resolved that rather than be the bearer of bad news that would wreak such devastation, he would keep searching for Sītā till his last breath. Hanumān’s resilience demonstrates the power of resolute intention. Life’s adversities can knock down even the best among us, but they don’t have to keep us down. If our intention is strong enough, it will eventually prevail over situations and emotions. Though Hanumān was determined to keep searching for Sītā, he was unsure of what to do next—he had already searched the entire city. When we resolutely pursue a worthy cause, forces far beyond our own come to our aid, often in inconceivable ways. While Hanumān was considering his next move, the moon providentially came out from behind the clouds. It revealed to his searching eyes the palace gardens, which he had overlooked while searching through the houses. The thought occurred to him that Sītā might have refused to stay in a palace while her Lord was living in a forest and she might have insisted on living outdoors like Him. Excited, he felt a surge of hope and energy rushing through him. Bounding quickly to the garden, he searched through it till he noticed a woman of incredible beauty. Dressed in soiled clothes, she was sitting desolately under a tree, surrounded by hideous demonesses. While observing her, he saw Rāvaṇa trying to wheedle and threaten her into submission. Overhearing their conversation, Hanumān understood that the object of Rāvaṇa’s unwanted attention was Sītā. He felt delighted on finding Sītā, but his joy was tempered on seeing her plight. As Hanumān watched, the exasperated Rāvaṇa spoke harshly to Sītā and walked away in a huff. The demonesses guarding her swarmed around her, speaking threateningly to her and gesticulating towards Rāvaṇa, apparently pressuring her to accept his proposition. But Sītā remained unmoved, and soon the demonesses gave up their efforts. *Overcome Mutual Suspicion by Divine Glorification* After the demonesses had withdrawn to a distance, Hanumān crept closer to Sītā and started the one activity that wins the hearts of devotees: speaking the Lord’s glories. He spoke vivid details of Rāma’s pastimes, including intimate details that no one except Rāma and Sītā knew—details that Rāma had uttered when expressing to Hanumān His agony in separation from Sītā. Delighted on hearing her Lord being glorified, Sītā looked around and spotted the small monkey sitting with folded hands atop a tree. Hanumān jumped down and introduced himself. Though Sītā was understandably suspicious, he won her confidence by showing Rāma’s signet ring. Seeing it, Sītā broke down in tears, overwhelmed with remembrance of her Lord. The subsequent talk between the servant of Rāma and the consort of Rāma—both devotees par excellence—is intensely moving. Their fervent remembrances of Rāma invoke His intense presence amidst His absence. Sītā told Hanumān about Rāvaṇa’s threat to consume her for breakfast if she didn’t submit to him within one year. On hearing that Sītā’s life was in danger, Hanumān felt alarmed. He told Sītā urgently that he could immediately carry her on his back. In his anxiety, Hanumān forgot that he was still in the form of a small monkey, half the size of Sītā, and that she didn’t know about his strength. When she voiced the obvious question about how he could carry her, he felt piqued. Expanding his form to towering proportions, he assured her of his ability. Still, Sītā expressed other concerns: Hanumān would find it difficult to fight with the demons while carrying her, and she desired to be rescued by her Lord alone and to not touch any other man. Appreciating her chastity, Hanumān assured her that Rāma would soon come to rescue her. He took her leave and took with him her message for Rāma and his memories of her unswerving devotion. *Too Busy to Be Humiliated* Though his mission of locating Sītā was accomplished, Hanumān felt inspired to do more, much more. Knowing that a war with Rāvaṇa was most likely unavoidable, he desired to do a reconnaissance mission to assess Lanka’s defensive formations. He also wanted to deter the demons from war by delivering a grim warning and demonstrating the power of Rāma’s servants. With this in mind, Hanumān started destroying the Ashoka Vatika, the garden that he had come to know was Rāvaṇa’s favorite. The guards opposed him and were soon decimated. So was the series of warriors sent by Rāvaṇa, including even his own son Akṣa, each of successively greater strength. Finally, Rāvaṇa’s most powerful son, Indrajit, attacked Hanumān and bound him using the brahmāstra weapon. Hanumān knew that this formidable weapon would restrain him only for a short time, and that he could break free at the right time. So, despite being physically overcome, he was not mentally overcome. He remained alert and determined to serve Rāma. The bound vānara was soon dragged through the streets of Lanka, with demons mocking and kicking him. They wanted to humiliate him and demonstrate to Lanka’s citizens the fate that would inevitably befall anyone who dared antagonize Lanka’s lord. Had Hanumān been foolhardy in provoking the demons? No, he had thought out his strategy well. While arrested, he was lying low, fully ready to catch his attackers off guard and wreak havoc in their ranks. More importantly, while being paraded through Lanka’s streets he was too busy to be humiliated. He was keenly observing Lanka’s paths, evaluating their feasibility for launching surprise attacks should such an eventuality arise. When, even in the midst of adversity, we stay fixed in the intention to serve the Lord, we will find some opportunity to serve, though that service may differ radically from our normal service. Whether flying forcefully across an ocean or pulled forcibly through a street, Hanumān was focused on serving Rāma. Eventually, Hanumān was brought into Rāvaṇa’s presence in his court. Despite being bound, humiliated, and threatened, Hanumān felt, not fear, but grief—not fear that this formidable demon might punish or kill him, but grief that a person with such gifts had wasted his life because of his godlessness; if he had been virtuous, he could have done so much good for the world. A sign of a healthy mind is to see good in everything, even the bad. And a sign of a devotionally healthy mind is to see the potential for service to the Lord in everyone, even those sworn to defy the Lord. Such was the spiritually vibrant consciousness of Hanumān. On seeing the bound Hanumān, some of the warriors demanded that he be executed for his vandalism. But Rāvaṇa, wanting to first know the intruder’s identity and purpose, ordered that he be interrogated. Wanting time to observe the leading demon commanders carefully, Hanumān initially toyed with his interrogators, claiming innocence. He was just a monkey who on feeling hungry had plucked a few fruits. During his plucking, a few trees had fallen, and suddenly he had found himself being attacked by the demons. Driven by survival instinct, he had fought against those bent on killing him. When the interrogators grilled Hanumān about why he had come to Lanka, Hanumān ended his toying with them. Introducing himself as the messenger of Rāma, he rebuked Rāvaṇa for his adharmic act of abducting Rāma’s wife and warned him that he would be destroyed by Rāma if he didn’t immediately return Sītā. When Rāvaṇa and other demons mocked Rāma as a mere exile with no army, Hanumān flared up. He spoke of the many occasions when Rāma had bested even the best of demons, highlighting especially His singlehandedly killing fourteen thousand demons at Janasthana. Concluding his proclamation of Rāma’s glories, Hanumān reiterated his warning to Rāvaṇa: If he didn’t return Sītā to Rāma, he would meet the same fate as his cohorts at Janasthana. *What the Demoniac Attack With, They Get Attacked With* Infuriated at the impudence of a mere monkey in threatening him, Rāvaṇa ordered that Hanumān be executed. When Rāvaṇa’s saintly brother, Vibhīṣaṇa, pointed out that a messenger should never be killed, Rāvaṇa reluctantly agreed. But, insisting that Hanumān needed to be punished for his unmessengerlike actions in destroying Lanka’s celebrated garden, he ordered that Hanumān’s tail be set ablaze. Little did Rāvaṇa know that that very tail would soon leave a trail of devastation in his kingdom. What the ungodly do to thwart the godly often boomerangs on them. Acting on Rāvaṇa’s command, the demons tied oiled cloths on Hanumān’s tail, lit it, and paraded him through the streets once again. Meanwhile, the demonesses guarding Sītā informed her about Hanumān’s plight. She prayed that the fire not hurt the heroic vānara. By the potency of her prayers, the fire stopped scalding Hanumān. When he saw that the fire was still burning but was not hurting him, he inferred that this miracle was due to Sītā’s prayers and thanked her in his mind. The ever-resourceful vānara recognized that his burning-but-not-hurting tail was a formidable weapon to attack the demons. Using his extraordinary powers to break off his shackles, he leapt onto one of Lanka’s many buildings. Soon his tail lit the building, and he jumped onto another building to burn it. The demons were flabbergasted by his sudden counterattack. By the time they regained their wits and rushed to stop him, he had already jumped to the next building. In no time, he set nearly half of Lanka ablaze. Hanumān exemplified how even the destructive emotion of anger can be put to constructive use in devotional service. His anger on seeing Sītā’s affliction and on hearing Rāma’s denigration is considered righteous, for it impelled him to perform a glorious service. Nonetheless, despite his heroic channeling of the power of anger, he also demonstrated anger’s inherent danger: it can make us act recklessly. When he had set Lanka ablaze, the thought suddenly occurred to him that Sītā might have been burnt in the conflagration. Horrified, he berated himself for his impetuosity. Responding to the sincerity of his intention and the gravity of his concern, a celestial voice spoke up, assuring him that Sītā was safe. Thus reassured, Hanumān decided to complement the destruction with intimidation. Wanting to sow dissension among Lanka’s citizens, he climbed atop the city’s border wall. With his blazing tail creating a fearsome halo around him, he declared in a thunderous voice that this devastation was just a prelude of what would befall Lanka unless Rāvaṇa returned Sītā—he, Hanumān, was the least powerful among Rāma’s servants, and countless monkeys, many more powerful than him, would soon assail Lanka. Glancing with satisfaction at the chaos in the demons’ ranks, Hanumān leapt into the air with the victorious war cry “Jaya Śrī Rāma!” The distraught citizens of Lanka watched mutely, petrified to see their defensive wall crumple under the pressure of his leap. Hanumān’s intrepid devotion, unflappable determination, sharp intelligence, creative resourcefulness, and ambitious service attitude—all these can inspire us in facing our battles. More importantly, his example can help us re-envision devotion as an adventure in service. If we strive to the best of our capacity while serving the Lord, things that seemed impossible will become possible. Indeed, Hanumān’s glorious mission to Lanka demonstrates the concluding verse of the Bhagavad-gītā (18.78): for those who endeavor in harmony with the divine, ultimate victory is guaranteed. *An advanced race of monkeys. *Caitanya Caraṇa Dāsa, a disciple of His Holiness Rādhānāth Swami, serves full time at ISKCON Chowpatty, Mumbai. He is a BTG associate editor and the author of twenty-five books. To read his other articles or to receive his daily reflection on the Bhagavad-gītā, "Gita-Daily," visit gitadaily.com.* The Technology of Transcendence *Where does the quest for technology end and the quest for transcendence begin?* By Dvijamaṇi Gaura Dāsa Human society has always felt the urges to pursue advancement of knowledge, make fresh discoveries, and disseminate the knowledge gained. In bygone cultures guided by sagacious leaders, people were encouraged to satisfy such urges not through unending innovations and electronic wizardry, but through exploration of the spiritual dimension of life. We are living in a time dominated by the scientific revolution. This so-called revolution is part of a greater revolution—the revolving of wheel of time throughout the centuries. Just as the locations on the rim of a wheel rise and fall as the wheel turns, patterns of thought and development rise and fall with the passage of time. The current materialistic worldview will decline in time, as another worldview rises to take its place. The convenience and masterful craftwork of modern technology have already been achieved many times in the past, although in different forms. The basic trend is perennially coming and going. And each time human society reaches a pinnacle of material development, the satisfaction felt by the people is limited and temporary, the convenience overestimated. Such is the nature of illusion. *Slow Down, Look Around* While it is understandable that we seek comforts to improve our living conditions, the drive for external comforts should be tempered by an awareness of the everlasting comfort gained through reestablishing ourselves in a constant mood of loving service to the supreme soul of all souls, Kṛṣṇa. Such a disposition of mind is meant to be attained by all of our individual and collective efforts. It is the responsibility of leaders in the fields of science and technology to acknowledge this truth, and to integrate awareness of our transcendental origin as eternal spiritual souls into their respective companies’ missions. There is a purpose underlying the human energy and intelligence with which we’ve been supplied. A child becomes obsessed with make-believe games (nowadays primarily videogames), and later abandons such imaginary play when he or she comes to realize the more urgent matters of life. Likewise, all human beings are meant to contemplate the purpose of their various endeavors, such as feverishly trying to control resources, to develop science and technology, to expedite communication and travel, and so on. Toward what end? A life of ease? A supreme intelligence has already made many arrangements for our protection, nourishment, and leisure time. We need only to understand our part as custodians of this planet. Then, in our free time, we can let our wandering minds be guided by the words of Kṛṣṇa and His representatives. Let us take time to observe Kṛṣṇa’s brilliance: The sun distills the salt-preserved waters of the oceans and transports them as floating mammoths to the tops of mountains, where they are stored year-round as ice, providing refreshing rapids that course through valleys and plains. By digging wells, we access mineral-rich waterways under the earth’s surface. Animals and insects live in ecological harmony with the earth and provide favorable conditions. For example, the earthworm, simply by moving about and eating, enriches soil by incorporating detritus, thus preparing suitable ground for agriculture. Through nature, God kindly provides for our needs. We need only understand and appreciate the arrangement. If we are ungrateful, and fail to treat Mother Nature with respect, she will respond by keeping our necessities out of reach. Almost every one of us has that nagging voice inside: “Technology is our protection from exhausting labor. Isn’t it a grueling life to live off the land, depending on the fruits of the earth?” It can be. And technology does help. But many of our modern technological discoveries have deleterious effects, on the natural environment, other creatures, or our own bodily and mental health. Pesticides, gas-guzzling vehicles, electric lights . . . the list goes on and on. In ancient times, before the current age of mechanized comforts, it was common for cultured men to start a fire simply by chanting mantras. Evidence of this can be found throughout the Mahābhārata and other Vedic texts. While such effective mantra-chanting may not be easy to rediscover, a faithful attitude toward the revealed scriptures will purify our intelligence for discovering more eco-friendly technologies. Technological development should be balanced with a healthy spirit of service to God and respect for His creation. In fact, the more we can appreciate the purposeful design in Mother Nature, the less we will feel impelled to make “improvements” on the natural, simple way of life recommended in scriptures promoting human goodness and transcendental awareness. It is simply a matter of appreciation. For the wise, there is more pleasure in glorifying the magnificence of the all-pervasive Supreme Intelligence than in fanciful technological undertakings. *Perceiving the Source* “Still,” one may argue, “without the comforts provided by modern developments in heating, cooling, transportation, running water, and so on, we would be greatly inconvenienced. Life is just more livable this way.” Understood. I’m not saying, “Immediately throw out your heater and water-filtration system.” The danger is not in using technology, but in mistaking it as the actual provider of what we need. Śrīla Prabhupāda writes, “One should simply try to understand that the splendor of the sun, the splendor of the moon, and the splendor of electricity or ?re are coming from the Supreme Personality of Godhead. In such a conception of life, the beginning of Kṛṣṇa consciousness, lies a great deal of advancement for the conditioned soul in this material world.” (Gītā 15.12, Purport) Without recognizing the presence of the Supreme in the energies we utilize, our “comfort” and “convenience” will inevitably lead us to yet another uncomfortable and inconvenient condition of life, sooner or later. Does technology have the power to distract us from the true goal of our lives? Yes, but not if one is trained in proper knowledge. Technology is merely a tool. It is not an enemy of the transcendentalist. However, engagement in technological development devoid of a sense of ultimate purpose is detrimental inasmuch as it is a waste of valuable time. The famous hero of the Mahābhārata Śrī Arjuna once said, “I have the very same Gāṇḍīva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kṛṣṇa, all of them, at a moment’s notice, have become null and void. It is exactly like . . . sowing seeds on barren land. (Bhāgavatam 1.15.21) Śrīla Prabhupāda comments in his purport to this verse: All energies and powers are derived from the supreme source, Lord Kṛṣṇa, and they act as long as He desires and cease to function as soon as He withdraws. All electrical energies are received from the powerhouse, and as soon as the powerhouse stops supplying energy, the bulbs are of no use. In a moment’s time such energies can be generated or withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child’s play only. As long as the parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop. One may argue further: “The mystique and wonder of technological wizardry is attractive in and of itself. Science for the sake of science.” But why toil needlessly? Perfectly fascinating creations abound in the natural world. Our intellectual appetite can be satisfied by thoughtful observations of nature’s marvels. For example, the human hand is firm at the core (bone) but is wrapped by flesh and nerves to create the optimal instrument. Neither too rigid, like the claws of a beaver, nor too soft, like the flapping arms of a seal, such a hand is perfect for human activities. Could our own attempts at creation of life forms ever be so perfect? Another example: Flying at six hundred miles per hour, we feel little movement while aboard a plane. Certainly, this is the fruit of carefully applied intelligence and much hard work. Still, even the most advanced airliner will jerk and produce awkward sounds in certain conditions. Modern astronomers tell us that the earth orbits the sun at an average speed of 67,000 miles per hour. Yet, no mechanical jerking or noises. Just smooth sailing. Talk about “state of the art”! But how many of us appreciate, or even acknowledge, such technology? A consummate technologist will carefully study nature working around him. Through contemplation and increasing appreciation, one will come to admit that no human being could ever develop such subtle and marvelous technology as what has always been around us. In fact, as we learn to appreciate the highly refined technologies surrounding us at every step, we will be enamored of the vast intelligence beyond us. In his book Living Philosophies, Albert Einstein said about such a feeling, “The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He to whom the emotion is a stranger, who can no longer pause to wonder and stand wrapped in awe, is as good as dead—his eyes are closed.” *Productivity: Material and Spiritual* Despite the much-advertised merits of technological development, the obsession with constant innovation tends to bedazzle the minds of people who are devoid of teleological* insight into the nature of the universe, and beyond. Just consider: Is it more important to know how to use a car or how the car was made? Cars were not invented to engage people in making cars. The purpose of the car is to facilitate travel, not merely to encumber us with the production of mechanical parts. Similarly, human existence is not meant for imitating the creative functions of the universe by creating life in laboratories or developing “innovative” sources of energy like nuclear power plants. Human life is a critical juncture along the evolutionary path, a chance to choose the path of liberation by reviving our dormant God consciousness. The question, then, is how to engage our human energy in awakening our full potential? As one’s gaze lifts past the measurable mechanisms within nature, one begins to conceive of the existence of spirit, the unseen animating force all around us. Interestingly, Vedic etiology** reveals that matter is generated from spirit. > viṣṇu-śaktiḥ parā proktā > kṣetra-jñākhyā tathā parā > avidyā-karma-saṁjñānyā > tṛtīyā śaktir iṣyate According to this statement in the Viṣṇu Purāṇa (6.7.61), matter is a form of energy emanating from the spiritual body of the supreme conscious entity, Śrī Viṣṇu, an expansion of Kṛṣṇa. In other words, matter is produced by spirit. But spirit, unlike matter, is not subject to permutations and transformations. It is an eternal, unchanging substance. Although existing everywhere, and although we ourselves are made of that very substance, it remains hidden from our sight. Is it possible to reach into that invisible dimension of spirit? The Vedic wisdom responds boldly: Yes, spirit can be directly perceived—through sound. Sound bridges the worlds of material energy and spiritual energy. It is the medium through which the deepest reaches of our consciousness are brought to light. *Getting Tuned In* Sound has greater power to conceal or reveal reality than any other sensory input. For example, I may look at a human cell under a microscope and assume it to be something like a gelatinous globule that absorbs or repels different substances. But when I hear from a biology professor about the intricate components contained within the cell, and the complex synchronized events taking place inside, I will be wonderstruck. “I had no idea there could be such sophistication in what appears to be a shapeless lump!” What my eyes and mind told me was only a superficial, and even misleading, depiction. Before going to the laboratory, every student sits in the classroom to hear about the observations of previous scientists. When students are equipped with the knowledge of what to look for, they gradually adapt their power of perception. In other words, in the pursuit of higher knowledge, hearing is seeing. For the student of transcendence, it is spiritually edifying sound—known as śabda-brahma—that upgrades one’s vision. The serious student gradually comes to perceive how all energies of the universe are connected with Śrī Kṛṣṇa, the root of all existence. The elusive magic, wonder, and joy we seek in life can indeed be had through technology. But first we would do well to expand our understanding of technology to include the purification of consciousness by sound. This is the end goal of the technological pursuit—the complete refinement of consciousness, by which all phenomena and noumena can be clearly understood. *The Muṇḍaka Upaniṣad* (1.3) states, *yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati*: “If one can understand the Supreme Personality of Godhead, one can understand everything else.” The method for developing cognitive awareness of the Supreme is technically known as **upa*niṣad*, or that vision gained by “sitting near” (*upa*: near; niṣad: sitting) the spiritual master. When one hears directly from the mouth of one whose consciousness is attuned to the all-pervasive supreme consciousness, the effect is purifying. The words of such a person are not ordinary vibrations; they are surcharged with transcendental cognition of our spiritual origin. Just as the direct rays of the sun can purify an unsanitary place, so hearing the spiritually energized words of a self-realized soul can purify a person’s sullied consciousness. Śrī Kṛṣṇa, the source and knower of all Vedic science, confirms this: “When a diseased eye is treated with medicinal ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of My glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form.” (*Bhāgavatam* 11.14.26) A qualified student of the Absolute Truth enters a superior dimension of reality even while in the world of matter, a refinement of consciousness wrought through the hearing process. When the penetrating force of *śabda-brahma* overrides our mind’s fixation on the superficial, the mind is conquered and subdued. Then the mind will reveal, rather than cover, the actual nature of reality. We will gradually develop steady awareness of our own true nature as a servant of that Supreme Person sustaining our very life energy. As demonstrated by the prior example of the cellular biology students, our consciousness becomes attuned to what we hear about. Technology is meant to improve our living conditions. It should also serve to relieve us of ignorance. But how many people are achieving a sense of wholeness or inner peace in the widening streams of information generated by modern technology? The true benefit of technology will be realized when it is used responsibly to disseminate *śabda-brahma*, providing wide access to the sublime messages received from the transcendental plane and recorded in the *Bhagavad-gītā*, *Śrīmad-Bhāgavatam*, and similar transcendental literature. By hearing from such authentic sources of knowledge, we are tuned in to the higher frequency of spiritual truth. Our faith in a sublime reality is nurtured, impelling us to seek out direct experience of the Absolute Truth. That very longing to connect with the eternal source of our being, an all-blissful person possessing unlimited attractive attributes, will steer us onto the path of transcendence, a path independent of the state of worldly technology. *Teleology is the use of design or purpose as an explanation of natural phenomena. **Etiology is the study of causation or origination. *Dvijamaṇi Gaura Dāsa, a disciple of His Grace Saṅkarṣaṇa Dāsa Adhikārī, joined ISKCON in 2008 after earning a degree in international politics from Emory University in Atlanta, Georgia. He currently resides at ISKCON Kaunas, Lithuania, where he serves Śrī Śrī Nitāi-Gauracandra and contributes to the Lithuanian-language Vedic Academy newsletter.* The Anatomy of Autonomy *In our superior-subordinate relationships, we can benefit greatly by looking to examples in the Vedic scriptures.* By Gaurāṅga Darśana Dāsa Exploring the dynamics of the superior-subordinate relationship, with lessons from Lord Kṛṣṇa’s pastimes. How do you feel when someone in a position superior to you often intervenes to correct your decisions and actions? Do you get frustrated when your choices and opinions are not appreciated, but altered? Would you love to have a guide who allows you to operate with freedom and doesn’t interfere with your autonomy? *Interference with Independence* Everyone desires independence and loves to exercise autonomy without much interruption. But does everyone have the maturity and intelligence to use their independence constructively? Maybe not. In that case, corrections from a more experienced person are necessary. In the relationship between a guardian and dependents, for example, it is certainly within the responsibility and authority of the guardian to correct the dependents when they commit mistakes. This avoids unwarranted disasters. Śrīla Prabhupāda quotes Cāṇakya Paṇḍita to explain this: > lālane bahavo doṣās > tāḍane bahavo guṇāḥ > tasmāt putraṁ ca śiṣyam ca > tāḍayen na tu lālayet “Pampering a subordinate will increase his faults. And chastising him will increase his good qualities. So, rather than pamper unduly, a teacher should chastise a student, and a father should chastise a child.” Undue leniency can lead to many faults in a youngster. *Fortified or Mortified?* Humble and intelligent subordinates feel fortified and protected by the caring interventions of responsible superiors who help them improve with timely suggestions. Thus, correcting the fault of a subordinate is good, but is it always necessary? Maybe not. Corrective actions can sometimes turn out to be dreadful, such as when they diminish the inspiration and enthusiasm of the subordinate. It is the responsibility of a superior to keep the subordinate inspired and enthusiastic to continue the assigned work or service. That requires allowing the subordinate to grow organically by learning from mistakes. A father can easily give his child the answer to a simple problem of addition or multiplication, but unless he restrains himself from doing so, the child may not learn arithmetic. Thus too much help from an elder can limit the independent thinking of a learner. Older children, especially, may be ashamed or bothered when mothers instruct them in doing trivial things. A senior cannot always expect a junior to agree to instructions, such as when the senior is exercising authority arbitrarily. The senior should be willing to hear the subordinate’s thoughts, opinions, and preferences. And if the subordinate, for a genuine reason, is not inspired to accede to the superior’s request, the superior should be willing to accommodate. For example, when Lord Brahmā at the beginning of creation instructed the four Kumāras to create progeny, they rejected the instruction, expressing their desire to be permanent celibates and dedicate their lives for spiritual realization. Although disturbed, Brahmā respected their desire and continued to be affectionate toward them. *From Imposition to Inspiration* When is a correction bad or good? It depends on time, place, circumstances, and the persons correcting and being corrected. Cāṇakya Paṇḍita has said, > lālayet pañca-varṣāṇi > daśa-varṣāṇi tādayet > prāpte tu ṣodaśe varṣe > putram mitravad ācaret “Indulge a son until he is five years old, and then discipline him for another ten years. When he has attained the sixteenth year, treat him as a friend.” When the student is new or young, the teacher may wish to encourage by tolerating innocent mistakes and, if required, correct lovingly. But when the student is a little older and has developed a relationship with the teacher, the teacher may frankly and strictly correct mistakes. And when the student is even older and more experienced, the teacher should give much less supervision, treating the student like a friend. Micromanaging the student’s activities can dishearten and demotivate, impeding creativity. Thus the superior needs to avoid criticism, and rather should inspire through personal example. If necessary, the teacher may occasionally give suggestions, while acknowledging the student’s accomplishments, experience, and status. *Capable Yet Sensible* A superior must counteract and correct subordinate’s decisions and actions that produce negative outcomes. But the superior should not invalidate the subordinate’s autonomy in front of others, lest the subordinate feel mortified and lose the respect of juniors. That only produces discouragement and demotivation and may cause the subordinate to withdraw and not interact with the superior as before. A sensible senior counteracts the negative results of a subordinate’s actions with minimal intrusion into his or her autonomy, thus encouraging pleasant future interactions. For more clarity in these matters, we can look to the example of the Supreme Personality of Godhead Viṣṇu, the master of the spiritual and material worlds. All the demigods holding various posts in the universal administrative system—Brahmā, Śiva, Indra, Candra, Varuṇa, Vāyu, and so on—are servants of Lord Viṣṇu. He is beyond the rules and conditions administered by the subordinate demigods, and He has all the power and authority to kill any offender without paying heed to the protective benedictions offered to that person by the demigods. Nevertheless, the Lord chooses to preserve the autonomy of His subordinates by not violating their benedictions, and yet He protects the innocent by punishing the demoniac. The following examples emphasize this quality of sensitivity that should be shown by a superior. *Counteractions that Continue Interactions* Desiring to become immortal, Hiraṇyakaśipu, the king of the demons, performed severe austerities to please Lord Brahmā. He asked Brahmā for many boons that he hoped would protect him from death, including not dying within or outside any residence, during the daytime or at night, on the ground or in the sky, or by any weapon, human being, or animal. Brahmā obliged and granted the benedictions. Puffed up, Hiraṇyakaśipu terrorized the universe. But when he tried to kill his own five-year-old son, Prahlāda, who worshiped Lord Viṣṇu, the Lord appeared from a pillar in a most wonderful form that had never been seen before, as half man and half lion. Nṛsiṁhadeva killed Hiraṇyakaśipu at sunset, which is neither daytime nor night; by placing him on His lap, which is neither earth nor sky; on the threshold of his palace, which is neither inside nor outside; and by piercing his abdomen with His nails, which are not generally considered a weapon. Thus the Lord not only protected His devotee Prahlāda, but also respected the benedictions of His other devotee Brahmā, although He is never bound to uphold Brahmā promises. Later Lord Nṛsiṁha cautioned Brahmā not to offer such benedictions to demoniac people again. (*Bhāgavatam*, Canto 7, Chapters 7–10) Lord Brahmā also gave a boon to the demon Rāvaṇa, that he wouldn’t be killed by anyone except a human being or a monkey. Rāvaṇa was so puffed up that he thought that insignificant humans and monkeys could not harm him. Preserving the promise of Brahmā, the Supreme Lord incarnated as an ideal human being, Lord Rāmacandra, and killed Rāvaṇa with the help of monkey soldiers. (Vālmīki’s *Rāmāyaṇa*) In both cases, the Supreme Lord respected the benedictions offered by Brahmā, although He is not obliged to, and yet killed the miscreants and protected the righteous. *The Patience to Rectify Repeatedly* Indra once became proud due to his material opulence. To humble him, Kṛṣṇa encouraged the *Vraja-vāsīs*, the residents of Vrindavan, to cancel their Indra-pūjā (sacrifice to Indra) and instead perform *Govardhana-pūjā* (worship of Govardhana Hill). Indra became enraged, and to inundate Vrindavan sent the clouds meant for universal devastation. To protect the *Vraja-vāsīs* from the wrath of Indra, Kṛṣṇa held up Govardhan Hill for seven days, thus defeating Indra, who became ashamed. To avoid further embarrassing Indra, Kṛṣṇa went to a secluded place to give Indra a private audience. Indra begged forgiveness for his offense and offered prayers. Lord Kṛṣṇa warned him to never again become intoxicated by his power, and He allowed Indra to continue his universal administration services as the king of heaven. (*Bhāgavatam,* Canto 10, Chapters 24–27) Besides shame, Indra’s prayers to Kṛṣṇa were also inspired by fear of punishment by Kṛṣṇa. This is explained by Śrīla Viśvanātha Cakravartī in his commentary on this episode. He says that because Indra was trying to save himself, he didn’t offer his prayers with “a completely pure heart.” The result was that he again acted improperly sometime later during Kṛṣṇa’s time on earth. While living in Dwarka, Kṛṣṇa wanted to take a *pārijāta* tree from heaven to please His wife Satyabhāmā. Since the *pārijāta* is unique to Indra’s abode and never goes elsewhere, Indra chose to challenge Lord Kṛṣṇa, and again Kṛṣṇa had to teach him a lesson, this time by defeating him in battle. And again Kṛṣṇa allowed Indra to continue in his exalted post. (*Bhāgavatam*, Canto 10, Chapter 59) Thus Kṛṣṇa exhibited the ideal nature of a guardian by exhibiting patience while correcting the mistakes and attitude of Indra. *Forgiveness for Honest Repentance* Lord Brahmā once stole Lord Kṛṣṇa’s cowherd boyfriends and calves in Vrindavan to test Him. Understanding the mischief of Brahmā, Kṛṣṇa expanded Himself into an equal number of boys and calves, exactly replicating all of their physical features and behaviors. After one year, Brahmā returned only to be astonished to see all the boys and calves with Kṛṣṇa as before. Then, to enlighten Brahmā, Kṛṣṇa caused all the boys and calves to manifest as four-handed Viṣṇus and also exhibited His opulences in front of him. Brahmā came to his senses, realizing his mistake of underestimating the potency of the Supreme Personality of Godhead Kṛṣṇa. He then honestly repented and offered heartfelt prayers to Kṛṣṇa, seeking forgiveness. Kṛṣṇa mercifully forgave Brahmā and kindly sent him back to resume his services as the universal creator with his God-given autonomy. Thus, as a mature master, Lord Kṛṣṇa forgave the mischief of Brahmā in a way that served as a great unforgettable lesson for him. (*Bhāgavatam*, Canto 10, Chapters 13–14) *Allowing Growth Through Honest Mistakes* Sometimes it is beneficial for a youngster to learn from his own experiences rather than always being instructed by an elder. For example, a child just attempting to walk may be initially offered support by the mother’s loving hand. But, for the child to learn, the mother has to gradually allow the child to walk independently without her assistance. That might require her to sometimes witness the child’s falling down. *Assisting in the Time of Need* Competent superiors able to accomplish things themselves still allow their dependents to endeavor on their own to accomplish them. Thus they refrain from spoon-feeding their subordinates, yet are willing to assist them when required. Once, the demigods, the universal administrators, having been defeated by the demons, approached the Supreme Lord Viṣṇu for help. Although the Lord could reinstate them in their positions in a moment, He told them to make a truce with the demons and churn the milk ocean to get the nectar of immortality. During the churning, He supported the demigods in various ways, and the demons and demigods together churned the milk ocean. When the nectar appeared, the demons snatched away the nectar pot, and the demigods became morose. Then the Lord took the form of a beautiful woman, Mohinī-mūrti, enticed the demons, took the nectar pot away from them, and distributed the nectar to the demigods. (*Bhāgavatam*, Canto 8, Chapters 7–9) *Summary of a Sensible Superior’s Dealings* Mature masters exhibit patience and perseverance in training and correcting their dependents. Sensible superiors do the needful to rectify the shortcomings of subordinates, through feedback, counteractions, cautions, or punishments—whatever works according to the time, place, and circumstance. They teach their juniors with a well-wishing heart, with empathy and affection, and not in a whimsical, grudging, and egoistic way that arbitrarily establishes their superiority by disturbing the subordinates’ autonomy. They keep the subordinates inspired to continue to work and do not demotivate or discourage them through undue intrusions into their autonomy. Rather than imposing their opinions on their juniors, they inspire them with their personal example. God is supremely autonomous. As a part of the Supreme Lord Kṛṣṇa, every living entity also has autonomy, but to a minute degree. Factually that autonomy, or free will, or minute independence, is the only possession of the living entity. All of one’s other possessions are temporary and superficial. God never interferes with the minute autonomy of the living entity, although He is able to do so. *The Use or Misuse of Autonomy* The living entity’s real self-interest is to take shelter of the Supreme Lord Kṛṣṇa. The constitutional position of the living entity is to eternally love and serve Kṛṣṇa. But in the conditioned state, the soul’s loving propensity and service attitude are covered due to his misuse of God-given autonomy. If Kṛṣṇa wants, within a moment He can make us love Him and serve Him. But He doesn’t do so, because forced love and service are not palatable to Him, or anyone. But if the living entity voluntarily loves and serves Kṛṣṇa, He is ecstatic to receive and reciprocate that loving service. Thus Kṛṣṇa is sensitive to the situation of the conditioned soul and patiently waits for the soul to develop its innate love of God. He doesn’t interfere with the soul’s autonomy. Yet He doesn’t leave the conditioned soul to rot in the material world, experiencing inevitable misery. He inspires the conditioned soul to come to Him in the spiritual world, for that is the ultimate way of attaining eternal spiritual happiness. Lord Kṛṣṇa descends into this world in various incarnations, He sends His representatives, the spiritual teachers, and He makes holy scriptures available—all to educate and inspire the living entity to come to the spiritual path and voluntarily choose to become closer to Him. He leaves the decision to the living entity to make the right choice. Thus the autonomy to go on the right or the wrong path always lies with the individual soul, who is responsible for his experiences in life, those experiences being the results of his own choices. *The Attitude of a Sensible Subordinate* The subordinate’s disposition and his or her response to correction by a superior reflect the person’s level of maturity. Intelligent and sensible subordinates are not offended by a superior’s suggestions. They are grateful to receive instructions for improvement. They are not unduly attached to their autonomy, bestowed upon them by their superiors. Such humble subordinates make the best of their superior’s experience and wisdom, becoming close to their hearts. Submissive and simple subordinates, through their loyalty to their superiors, become accomplished in their endeavors. They win trust and are empowered with more knowledge, responsibility, and opportunities to excel. When the superior doesn’t feel confident to correct the subordinate, the subordinate loses an opportunity to grow. Brittle subordinates who are possessive and independent and don’t invite any intrusions into their autonomy, even by their experienced seniors, have little possibility to flourish. On the other hand, malleability makes a subordinate praiseworthy. That requires sacrifice and the willingness to extend oneself despite inconveniences. The dynamics of the subordinate-superior relationship in managerial circles seem considerably different from those in spiritual circles. But obedience to a superior is a general principle, and any subordinate is benefitted by submissiveness to a well-wishing and unmotivated superior, whether a parent, a teacher, or an employer. Still, such submissiveness is especially recommended for a spiritual seeker. In the material world, conditioned souls, due to false ego, are generally not comfortable to think of themselves as subordinate to anyone, including God. But it is in the best interest of a soul to accept subordination to God and His representatives at various levels. Submissiveness to the Supreme Lord, the bona fide spiritual master, and their transparent representatives constitutes one of the vital aspects of spiritual advancement. Śrīla Prabhupāda writes, “A spiritual master knows very well how to engage each disciple in a particular duty, but if a disciple, thinking himself more advanced than his spiritual master, gives up his orders and acts independently, he checks his own spiritual progress.” (*Caitanya-carityāmṛta, Ādi* 7.72, Purport). The sages of Naimisharanya praised Sūta Gosvāmī for his simplicity and his submissiveness to his superiors, who revealed all confidential secrets to him. > vettha tvaṁ saumya tat sarvaṁ > tattvatas tad-anugrahāt > brūyuḥ snigdhasya śiṣyasya > guravo guhyam apy uta “Because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore, you can tell us all that you have scientifically learned from them.” (*Bhāgavatam* 1.1.8) As gold not put in fire doesn’t shine, so a disciple or subordinate who does not undergo the necessary refinement under the guidance of an expert superior doesn’t excel. *Sensible Superiors and Subordinates* Thus sensible superiors respect the autonomy of grown-up subordinates and allow them to grow without micromanaging or spoon-feeding them. They tolerate honest mistakes and if necessary gently correct their subordinates with due credit for good work performed. On the other hand, sensible subordinates are willing to be corrected by experienced superiors without getting offended. They feel fortunate to be guided and invite intrusions into their autonomy that help them improve and render better service. When such sensibleness is maintained by both superiors and subordinates—whether teacher and student, master and servant, employer and employee, or God and devotee—their relationship becomes sweet, and their interactions, free of tension and insecurity, become nourishing. *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.* Transcendental Cooperation or “My Way or the Highway”? *Some thoughts on fulfilling Śrīla Prabhupāda’s request to his followers to cooperate after his departure.* By Sārvabhauma Dāsa Although easier said than done, devotees’ striving to serve harmoniously is “Kṛṣṇa’s way.” Shortly before his departure in 1977, Śrīla Prabhupāda made a request to his disciples regarding the time he would no longer be physically present. “Your love for me will be shown by how much you cooperate to keep this institution together after I am gone.” He had previously noted in his *Teachings of Queen Kuntī* (Chapter 23), “With Kṛṣṇa in the center, there can be full cooperation between the trees, animals, human beings, and all living entities.” The challenge, then, is to put Kṛṣṇa in the center, because we embodied souls in the material world generally place ourselves in the center—not God. According to Queen Kuntī, the Pāṇḍavas’ saintly mother, “dissensions between living beings”—such as the rivalries that flare up between different parties or individuals in today’s world—arise from “social intercourse,” just as friction between twigs or leaves can cause fire. Doggedly competing for sense enjoyment, innumerable souls take birth and struggle to eat, sleep, mate, and defend themselves. Billions of human beings contend with each other, especially in Kali-yuga, our current age noted for quarrel (kali means “dissention”). Śrīla Prabhupāda explained, “Since most people are nondevotees, they regularly compete, fight, disagree and war among themselves, for everyone wants to enjoy and satisfy his own senses. Therefore, unless such demons become Kṛṣṇa conscious and are trained to satisfy the senses of the Lord, there can be no question of peace in human society.” (*Bhāgavatam* 8.8.38, Purport) In these contentious times, we all need such training, because it is said that in each of our hearts there is a figurative “good dog,” or devotee (*sura*), and a “bad dog,” or demon (a*sura*). We need to feed the good dog and ignore the bad one. Vedic literature provides positive devotee role models to help us emulate good dogs and reject their undesirable opposites. The bad-dog mentality motivated the demons who selfishly argued over nectar churned from the ocean of milk, as described in *Śrīmad-Bhāgavatam*’s Eighth Canto. The **a*sura**s* demanded, “I must drink it first. Me first, not you!” Śrīla Prabhupāda noted the dramatic contrast between the cruel *a*sura**, or demon, Hiraṇyakaśipu and his saintly devotee son, Prahlāda Mahārāja, yet he concluded that anyone can become a “perfect *sura*,” or devotee. (Indeed, within “*a*sura**” is “*sura*”; within a demon is a potential devotee.) Prabhupāda said, “Even born in the *a*sura** family, one can become a *sura*. Just like Prahlāda Mahārāja. His father [Hiraṇyakaśipu] was an *a*sura**, but he was a perfect *sura*. That is possible. It is not prohibited to anyone.” (Lecture, January 27, 1975, Tokyo) Fortunately, most of us aren’t full-fledged Hiraṇyakaśipus. Yet at the same time, we’re not pure devotees like Prahlāda; rather, we are works in progress. Though we may aspire to always put Lord Kṛṣṇa in the center—rather than ourselves—it’s not always easy to do. Hence it is sometimes difficult to serve harmoniously with devotees who are of different levels of seniority, spiritual advancement, opinions, ages, races, genders, nationalities, or social and educational backgrounds. In nitty-gritty real-life situations, cooperation in this material world is challenging. *Tossing Our Flowers* Our humble efforts on the path of *bhakti*, or devotional service, may be compared to trying to toss our little devotional flowers into the center of a sacred pond, the pond’s center being the pleasure of Lord Kṛṣṇa and His devotees. If flowers tossed by two devotees each hit that transcendental target, the waves they generate will be complimentary and concentric. They won’t clash or cancel each other out. In fact, their influence will expand. But to the degree that our flowers miss the center, their ripples will clash or interfere with each other. The good news is that although we are works in progress whose aim is not yet perfect, if we sincerely and offenselessly keep chanting the holy names of the Lord and follow the path of the great devotees, we will come closer and closer to the sacred target. *“Cooperation” Among Materialists* At times it may appear that materialists cooperate for material goals more harmoniously than devotees do for spiritual ones. *Śrīmad-Bhāgavatam* describes demoniac King Kaṁsa’s alliance with many materialists, such as Jarāsandha, Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśī, Dhenuka, and Bāṇāsura. In today’s world, political or business rivals sometimes join forces to pursue mutually attractive “pots of gold.” Thieves or materialists pull off intricate bank robberies or shrewd coups with impressive teamwork. To attain superficial material goals, they toss rocks (rather than flowers) into the pond, and their rocks may hit close to one another, but they totally miss the center. Temporarily, they may “make waves,” or a “big splash,” but because their goals, or waves, are material, according to the *Bhagavad-gītā* their intelligence is bahu-śākhā, splayed out, and whatever unity the demoniac muster is unstable. An extreme example of the fragility of materialists’ bonds is given in the *Mahābhārata* by the sage Nārada, who recounts how two demoniac brothers—Sunda and Upasunda—fought over a ravishingly beautiful damsel, Tilottamā, and killed each other, like two opposing waves that cancel each other out. In the *Bhagavad-gītā* (2.41), Lord Kṛṣṇa states that serious devotees “are resolute in purpose, and their aim is one.” Therefore they will eventually “hit the target.” Unlike materialists, pure devotees aspire to cooperate eternally to please the Lord without cessation (*apratihatā*) and without material motives (*ahaitukī*), beginning in this world and continuing in the spiritual world. *Nārada’s Advice to Dhruva* Devotees are on different levels of Kṛṣṇa consciousness. (That’s one reason why our “flowers” may miss their mark and land at different spots). And pure devotees are extremely rare. Therefore, great devotees, or the Lord Himself, teach us—whatever our social position or spiritual qualification (*adhikāra*)—how to cooperate through ideal devotee behavior, or Vaiṣṇava etiquette, which pleases God. Nārada’s advice to Dhruva Mahārāja in *Śrīmad-Bhāgavatam* (4.8.34) is particularly helpful in this regard: Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. . . . If we as aspiring devotees on any level or of any social standing sincerely implement Nārada’s instructions in our lives—if we follow Vaiṣṇava etiquette based on scriptural guidelines for cooperative and respectful devotional dealings—the obstacles to working together in devotional service can be greatly lessened. The guidelines of Vaiṣṇava behavior may be compared to a devotional GPS, or Godly Positioning System. If we avail ourselves of it, our inability to hit the target of pure devotional service can be gradually overcome by the merciful guidance of (1) *guru*: the Lord’s representative, a bona fide spiritual master in disciplic succession, (2) *sadhu*: saintly persons, and (3) *śāstra*: scripture. Yet Śrīla Prabhupāda frankly states that we are often unwilling to cooperate within this devotional guidance system. “Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal, we become very proud of our activities.” (*Bhāgavatam* 4.8.34, Purport) When we’re driven by envy, derision, or pride—instead of appreciation, compassion, or cordiality—whether we are in a so-called superior, inferior, or equal position, we may proclaim, “My way or the highway,” meaning, “Do it my way—or go away!” Śrīla Prabhupāda explains why such defiance is self-defeating: The Supreme Lord is the enjoyer and creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. This cooperation will actually help us, just as food taken by the stomach will help all other parts of the body. If the fingers of the hand think that they should take the food themselves, instead of giving it to the stomach, then they will be frustrated. The central figure of creation and of enjoyment is the Supreme Lord, and the living entities are cooperators. By cooperation they enjoy. (*Bhagavad-gītā As It Is,* Introduction) Like the hand in relation to the body, each of us is a tiny part within a supremely orderly, intricately designed gigantic cosmic organism, the universal body of God. Given our infinitesimal status within this mind-boggling, vast cosmos—whose laws we can’t change one iota—it is generally to our own advantage to serve harmoniously even in our appropriate worldly *dharmas* (*kula-dharma*, family duties; *jāti-dharma*, community or societal roles; etc.) and ultimately in our *sanātana-dharma*, our eternal spiritual occupation of service to Lord Kṛṣṇa and His devotees. If we refuse to cooperate, there are consequences, as Mr. Hand soon discovers when he refuses to cooperate with Mr. Stomach. In the *Bhagavad-gītā* Arjuna demonstrated how not to cooperate, when his Gāṇḍīva bow slipped from his grasp and he declared defiantly, “I shall not fight.” When Arjuna initially refused to perform his societal duty as a warrior (thus opposing Lord Kṛṣṇa’s plan), his temporary “my way” stance and his resultant frustration were like the foolish hand whose attempt to ingest food by itself—ignoring the stomach—just doesn’t work. Like an instruction manual, the Vedic literature guides us to properly act as human beings in service to God, just as the hand should serve the stomach. *Teamwork, Not Impersonalism* As with the hand and stomach in the body, similarly with sports, families, businesses, government, military, or spiritual organizations: specific roles or duties need to be performed. Hence individuals within the framework of a larger group generally assume, or are assigned, specific duties—such as president, janitor, secretary, driver, treasurer, coach, accountant, doctor, trainer, quarterback, goalkeeper, and so forth. To deny such differences and to artificially claim that we are all “one”—the same in every respect—is a form of impersonalism, a misleading oversimplification, as when the hand claims, “I’m just as important as the stomach; why do I have to cooperate with him? After all, we’re all one!” Śrīla Prabhupāda poked fun at such a blurry, impersonal misunderstanding: This philosophy was discussed by Caitanya Mahāprabhu and His mother. He was eating dirt, and mother gave Him sandesh [a sweet]. So He did not care to take sandesh; He was eating dirt. Then mother came. "My dear boy, why are You eating dirt? Here is sandesh. I have given You." "Mother, what is the difference between sandesh and dirt? They are all the same. [Laughing.] They are all the same." "Yes, my dear boy, You are an impersonalist philosopher. But it is required. Just like the water jug is also earth, made of earth. It is earth. And this ground is also earth. But when you have to keep water, you require this water jug, not this earth." (Morning Walk, December 20, 1973, Los Angeles) Just as dirt and sandeśa are different, *Bhagavad-gītā* (2.12) explains that each soul (*jīva*) is distinct from all other individual souls, and distinct from God (*īśvara*) as well. Vaiṣṇava scriptures explain that in the spiritual world we have distinct roles to play and as long as we find ourselves in the material world we will inevitably assume various temporary roles, or dharmas, here too, due to our differing natures and karmic backgrounds. For instance, all the members in a family are not exactly equal. Being elders, the father and mother naturally have the right to assume greater authority to make family decisions than their young, immature children. A man on the street or on the Internet may voice his opinions and fashion himself a political pundit, but an elected official, however imperfect, is generally better positioned to get things done. Lord Caitanya advised us to give all respect to others, but due to envy, we are often reluctant to respect anyone, especially those with greater authority or qualification than ourselves. *Natural Hierarchies* In the *Bhagavad-gītā* Kṛṣṇa identifies four broad natural social divisions, or *varṇas*, present in every society: intellectuals, administrators, businesspersons, and laborers. The Lord stresses that a person’s qualities and behavior—not birth—indicate where in the social order one can best serve. In a meeting with Indologist Professor C. G. Kotovsky of the University of Moscow, Śrīla Prabhupāda explained that a truly classless society, with no individual distinctions regarding occupational roles, is not only impractical; it is impossible. “To fulfill the necessities of your body, there must be a brain [*brāhmaṇas*], arms [*kṣatriyas*], a stomach [vaiśyas], and legs [*śūdras*]. . . . [I]n any society you can see that unless there are these four [occupational] divisions, there will be chaos.” Although in modern India this system is improperly practiced to favor those of a so-called higher birth, and attempts are made around the world to artificially create a classless society, classes of intellectuals, politicians, businesspersons, and laborers remain, even in socialist or communist countries. Therefore, instead of trying to do away with misapplied social divisions altogether, we need to simply follow the Lord’s perfect original system. But to do so requires a revival of Kṛṣṇa consciousness. Whether we like it or not, wherever we are we will have roles to play. In regard to devotional service, whether a visitor to a temple, a janitor, temple president, book distributor, priest, gardener, cook, pot washer—it is clear that if we simply cooperate as much as possible in devotional activities, we can please the Lord and thereby attain satisfaction ourselves. In this regard, in *Śrīmad-Bhāgavatam* (4.30.8) the Lord lauds the cooperative camaraderie of the saintly brothers known as the Pracetās: ”My dear sons of the King, I am very much pleased by the friendly relationships among you. All of you are engaged in one occupation—devotional service. I am so pleased with your mutual friendship that I wish you all good fortune.” Among Śrīla Prabhupāda’s disciples, a most beloved cooperator was the late Jayānanda Dāsa, whose jovial, irrepressible devotional spirit magically convinced derelicts and hippies to help build Rathayātrā chariots; inspired vendors to donate fruits and vegetables; charmed city officials to cooperate for festivals; and motivated devotees to work together. Today, in every temple or community of devotees, unsung heroes and heroines—like salt in a meal—often go unnoticed, but play vital roles as sincere cooperators for the Lord’s pleasure, such as the decades of behind-the-scenes service to Back to Godhead by the late Yamarāja Dāsa in design, layout, photography, and more. *When Not to Cooperate* Because our mutual goal is to please Lord Kṛṣṇa, we devotees should cooperate among ourselves as much as possible, despite our faults and shortcomings and the innumerable complications we face, But noncooperation with nondevotees may be advisable. Because Śrīla Prabhupāda’s mission was to establish Śrī Kṛṣṇa as the Supreme Personality of Godhead, he opposed voidist (*śūnyavāda*) and impersonalist (*māyāvāda*) philosophies. In November 1977, shortly before his passing away, he warned his disciples to avoid impersonalists. “Vrindavan is full of Māyāvādīs. . . . Stop this class of men from speaking in our halls.” He also cautioned devotees to avoid intimate association with sense enjoyers. “The *prākṛta-sahajiyās* generally chant the Hare Kṛṣṇa *mahā-mantra*, yet they are attached to women, money and intoxication. . . . Such people should be respected within one’s mind, but their association should be avoided.” (The Nectar of Instruction, Text 5, Purport) Appreciating the cooperative spirit of the Pracetās, Śrīla Prabhupāda explained: Since the sons of King Prācīnabarhiṣat were all united in Kṛṣṇa consciousness, the Lord was very pleased with them. The unity of the individual souls attempting to satisfy the Supreme Lord or rendering service to the Lord is real unity. . . . Disunity between individual souls is so strong within this material world that even in a society of Kṛṣṇa consciousness, members sometimes appear disunited due to their having different opinions and leaning toward material things. Actually, in Kṛṣṇa consciousness there cannot be two opinions. There is only one goal: to serve Kṛṣṇa to one’s best ability. If there is some disagreement over service, such disagreement is to be taken as spiritual. Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance. This makes the Supreme Personality of Godhead very happy and willing to award all kinds of benediction to His devotees. (*Bhāgavatam* 4.30.8, Purport) Unfortunately it’s far easier to write about cooperation, or to read about it, than to actually do it. But if we sincerely try to avoid the ten offenses (*aparādhas*) detrimental to chanting and devotional service—especially disrespecting devotees of the Lord (*vaiṣṇava-aparādha*) and disobeying or minimizing the spiritual master (*guru-aparādha*)—and if we recite the following prayers that Śrīla Prabhupāda advised, that will help us develop a mood of congeniality: > vāñchā-kalpatarubhyaś ca > kṛpā-sindhubhya eva ca > patitānāṁ pāvanebhyo > vaiṣṇavebhyo namo namaḥ “I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen conditioned souls.” (*Śrī Vaiṣṇava Praṇāma*) > ananta koṭi vaiṣṇava-vṛnda-kī jaya “All glories to the unlimited millions of Vaiṣṇavas, the devotees of the Lord!” *Sārvabhauma Dāsa, a disciple of Tamāl Kṛṣṇa Goswami, lives in Houston, Texas.* The Glories of Śrīdhara Svāmī: A Quick Comment on a Crafty Commentator *Was the well-known Bhāgavatam commentator, revered even by Caitanya Mahāprabhu, a Māyāvādī?* By Satyarāja Dāsa When Lord Kṛṣṇa manifested His eternal pastimes on earth some five thousand years ago, He often acted as a transcendental trickster. He was lovingly known as a mischievous butter thief, for example, and playfully stole the young *gopīs’* clothes. Later, He even employed backhanded stratagems to help His devotees win in battle. Similarly, in His appearance as Śrī Caitanya Mahāprabhu, some five hundred years ago, He retained some of His tricky ways. The famous example is His *sannyāsa* (renunciant) initiation. The young Nimāi Paṇḍita (Mahāprabhu’s name in His youth) played a trick on Keśava Bhāratī, His *sannyāsa* *guru*. He said to him, “I had a dream in which a *mantra* appeared to Me. Let Me tell you this *mantra*, and you can say whether it’s correct.” He whispered the *mantra* to Keśava Bhāratī, and in this way He initiated him as a disciple, as opposed to the other way around. Indeed, the entire *sannyāsa* initiation was a trick: Keśava Bhāratī was a *sannyāsī* of the Māyāvādī school, which deemphasizes the personhood of God. Mahāprabhu fought against this conception, saying that the ultimate concept in divinity is the Supreme Personality of Godhead. Yet in accepting initiation from Bhāratī, Mahāprabhu would win the respect and attention of His contemporaries, who generally believed Māyāvādī *sannyāsa* to be the pinnacle of spiritual accomplishment. The renowned fourteenth-century1 commentator Śrīdhara Svāmī employed a similar tactic. Jīva Gosvāmī (c. sixteenth century) says in the *Tattva-sandarbha* (Anuccheda 27) that Śrīdhara was a pure Vaiṣṇava who incorporated Advaita or Māyāvādī notions into his work with a specific agenda: to allure his readers to the path of Vaiṣṇavism. Baladeva Vidyābhūṣana (c. 1700–1793 CE) confirms this idea in his commentary on *Tattva-sandarbha*, offering an explanation: Śrīdhara was actually a Vaiṣṇava “because his commentaries contain remarks to the effect that the form, attributes, manifestations, and abodes of bhagavat (God) are eternal, as are the bodies of His attendants, and that the devotees of bhagavat belong to the highest class and are headed towards liberation.”2 Śrīdhara’s apparently Advaitin statements, Baladeva adds, are like “the meat on the end of a hook, meant to lure fish.”3 Thus the great commentator engaged in a form of subterfuge that Śrī Caitanya would soon follow: aligning with an esteemed if misdirected tradition to edify it. *Śrīdhara Svāmī: Commentator Par Excellence* Little is known about Śrīdhara Svāmī’s life.4 His lucid commentaries on celebrated Vaiṣṇava texts are the gems for which he is remembered. He was probably born in a village just outside Remuna, a small town in the Baleshwar (Balasore) district of Odisha.5 According to Nābhājī’s Bhaktamāla, Śrīdhara Svāmī was married as a youth. He had one child, who became a noted local scholar. Śrīdhara was inclined to renunciation early in life, and he took *sannyāsa*, leading a life of study and spiritual practice. For many years he acted as abbot (*mahānt*) of Govardhana Maṭha in Jagannatha Puri, one of the four monasteries founded by Ādi Śaṅkara in the eighth century CE. This is where he developed a reputation as a leading Advaitin philosopher. Śrīdhara Svāmī’s guru, Paramānanda, is not well known, though his name is consistently found in the historical record. Indeed, at the beginning of Śrīdhara Svāmī’s Bhāgavatam commentary, he offers obeisance to a *sadhu* of this name, affirming this glorious personality as his spiritual master (*yat kṛpā tam ahaṁ vande paramānanda-mādhavam*). Śrīdhara Svāmī is most well-known for his commentary on the *Śrīmad-Bhāgavatam*, called the *Bhāvārthadīpikā* (“a light that illuminates the intended or original meaning”). As the title suggests, his intention was not to supply a creative interpretation of the text but rather to convey its actual meaning. When His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda published his own edition of the *Bhagavad-gītā* and titled it “As It Is,” he was pointing in a similar direction—as the then current representative of a time-honored disciplic lineage, he was conveying the original intent of the *Gītā’s* essential message, passed down from teacher to disciple, offering translation and commentary that communicated Lord Kṛṣṇa’s original message or meaning. Śrīdhara Svāmī’s commentaries on the *Bhagavad-gītā* (*Subodhinī-ṭīkā*) and the *Viṣṇu Purāṇa* (*Ātmā-prakāśikā*), although less popular than his *Bhāgavatam* commentary, are still highly revered and remain in print to this day. The greatest Gauḍīya Vaiṣṇava *ācāryas* draw on Śrīdhara Svāmī’s work prodigiously, considering him the preeminent *Bhāgavatam* commentator. This includes Jīva Gosvāmī, Viśvanātha Cakravartī (c. 1679–1709), Baladeva Vidyābhūṣana, Vaṁśidhara (c. late nineteenth century), Bhaktivinoda Ṭhākura, Bhaktisiddhānta Sarasvatī, Śrīla Prabhupāda, and others. Gauḍīya Vaiṣṇava scholar Ravi Gupta writes: Although a renunciate of a Śaṅkarite order, he was (and is) revered by Vaiṣṇavas as commentator par excellence on the *Bhāgavata* *Purāṇa*. So great was Śrīdhara’s influence that his commentary became the measuring stick for those that followed him, and his interpretations became virtually synonymous with the meaning of the *Purāṇa*. . . . Of all the followers of the *Bhāgavata*, perhaps the ones that hold Śrīdhara in the highest esteem are Caitanya Vaiṣṇavas.6 Śrīdhara Svāmī’s preeminence is partly due to the fact that he was the earliest to expound on the entire *Bhāgavatam*. Prabhupāda refers to him as “the original commentator.”7 The sheer brilliance of Śrīdhara Svāmī’s insight, and the fact that he was so highly appreciated by Śrī Caitanya Himself, allows him to stand alone in the history of superlative *Bhāgavatam* explication. The story of how Śrī Caitanya came to praise Śrīdhara Svāmī is related in Kṛṣṇadāsa Kavirāja Goswāmī’s early-seventeen-century text Śrī Caitanya-caritāmṛta (Madhya and Antya): Vallabha Bhaṭṭa (later known as Vallabhācārya) met with Caitanya Mahāprabhu at Jagannatha Puri and ventured to share his own Bhāgavata elucidation with Him, saying that his work surpassed even that of Śrīdhara Svāmī. Vallabha was proud of his writing, but Śrī Caitanya scolded him, saying that a Vaiṣṇava should be humble and merely follow in the footsteps of his predecessors, not try to surpass them. The Lord told him that his pride in thinking himself superior to Śrīdhara Svāmī was not at all befitting a Vaiṣṇava. Mahāprabhu in fact severely criticized Vallabha’s mood, for He considered the very notion of outdoing Śrīdhara Svāmī to be blasphemy. Mahāprabhu’s acceptance of Śrīdhara Svāmī was unequivocal: “Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand *Śrīmad-Bhāgavatam*. I therefore accept him as a spiritual master. Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it. One who comments on *Śrīmad-Bhāgavatam* following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone.” (*Antya* 7.134–136) Vallabhācārya humbly accepted Caitanya Mahāprabhu’s admonition, understanding that it was for his benefit. Vallabhācārya’s initial attitude toward Śrīdhara Svāmī’s commentary becomes even more poignant when we consider, as we will now see, that they were affiliated with the same lineage: the Viṣṇusvāmī sampradāya. *A Personalist with a Mission* This article began with the assertion that Śrīdhara Svāmī was something of a trickster, posing as a Māyāvādī while in fact upholding Vaiṣṇava teachings. There is more to this narrative. History tells us that Śrīdhara was initiated in a Māyāvādī *sampradāya*, and yet Prabhupāda was dubious about the extent of his Advaitin connection: “Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was [actually] a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda *ekadaṇḍa-sannyāsa* community. Actually this was not the case.” (*Madhya* 3.6, Purport) Prabhupāda does not stand alone. He is echoing the teaching of his own *guru*, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, as preserved in a lecture from 1925: By research and study of the different cultural heritages of all the *sampradāyas*, we learn that the Viṣṇusvāmī Sampradāya is ancient. . . . The Viṣṇusvāmīs were Tridaṇḍi Vaiṣṇava *sannyāsīs* who bore the ten names as well as the 108 names of the *sannyāsīs*. . . . During the medieval age Śrīdhara Swāmīpāda, who was a member of the Śrī Viṣṇusvāmī Sampradāya, was found to be a worshiper of Nṛsiṁhadeva and, from the external point of view, on the path of reverence. The worship of Kṛṣṇa was also prominent in his heart. . . . Śrīdhara Svāmīpāda could never have been a *Kevalādvaitavādī*. Rather, he was a *Śuddhādvaitavādī*. According to the *Śuddhādvaitavāda* philosophy, the living beings are parts of the Absolute Truth, *māyā* is the energy of the Absolute Truth, and the world is the effect of the Absolute Truth. Therefore the living beings, *māyā*, and the material world are considered part of the Absolute Truth and not separate from Him. . . . Had Śrīdhara Svāmīpāda become a *Kevalādvaitavādī* or a Māyāvādī, Śrīman Mahāprabhu would not have reprimanded Śrī Vallabha Bhaṭṭajī or accepted Śrīdhara Svāmīpāda as *Jagat-guru*, nor would He have taught the *ācāryas* and everyone else to explain *Śrīmad-Bhāgavatam* following in Śrīdhara Svāmī’s footsteps. Had Śrīdhara Svāmīpāda become a *Kevalādvaitavādī*, Śrī Jīva Gosvāmīpāda would not have called him bhaktyeka rakṣaka, “the only protector of devotional service.” Śrīman Mahāprabhu, Śrī Jīva Prabhu, and the other Vaiṣṇava *ācāryas* consider Māyāvādīs destroyers of devotional service, not protectors of devotional service.8 Thus Śrīdhara Svāmī, while historically aligned with Māyāvādī teachings because of his prominent position at the Govardhana Maṭha in Purī, was in actuality a member of the Viṣṇusvāmī lineage, which has ancient roots as one of the four original streams of Vaiṣṇava thought: the Rudra *sampradāya*.9 This *sampradāya* has two main divisions: the Viṣṇusvāmīs, or the followers of Viṣṇusvāmī, and the Vallabhas, or the Puṣṭimārga sect, founded by Vallabha. Today the lineage is mainly carried on by Vallabha’s descendants and their followers. The philosophy identified with both Viṣṇusvāmī and Vallabha is known as śuddhādvaita, or “purified monism,” a system of thought closer to Advaita Vedānta than any Vaiṣṇava school. *Śuddhādvaita-vādīs* claim there is essentially no difference between God and the living beings (like fire and its sparks). Yet unlike Śaṅkara’s Māyāvādī conception, Vallabha asserts that God is the whole and the individual is the part. The individual soul is thus not the Supreme Lord. While this is similar to other forms of Vaiṣṇava philosophy, its emphasis on the sameness of God and the living entity tends to make it more amenable to Advaitic thought. It makes sense, then, that Śrīdhara Svāmī would affiliate with Viṣṇusvāmī’s lineage, giving him greater facility to understand Advaitin perspectives and to communicate with Advaitins in Vaiṣṇava language. *The Question of Allegiance* While in his writings Śrīdhara Svāmī consistently acknowledged the preeminence of Śaṅkara—whom he termed “the bhāṣyakāra,” or “the commentator”—his overall philosophical stance was another matter. His palpable emphasis on bhakti, or devotion to Kṛṣṇa, which permeates his writings, and his surprising lack of emphasis on Śaṅkara’s specific Māyāvādī perspective, raises for many a crucial question about his theological allegiance. As if in answer to this question, by the fifteenth century, soon after Śrīdhara’s time, a subtle transformation in the Advaita tradition had taken place, with a discernible trajectory arching away from radical monism and towards *kṛṣṇa-bhakti*. In fact, in the judgement of B. N. K. Sharma, one of the most renowned Madhva scholars of the twentieth century, Śrīdhara is “frankly dualistic in his interpretations, even where a monistic one could be thought of. . . . He is even anti-monistic at times.”10 In other words, Śrīdhara Svāmī is perceptibly a Vaiṣṇava. In fact, in the firmament of devotion, he arises as among the best of all Vaiṣṇavas. His tactic worked. As evidence, Vaiṣṇavas favor a famous centuries’-old story that supports the tradition’s philosophical conclusions: Many generations ago, the Advaitin community in Benares, fearing that Śrīdhara Svāmī’s patent bhakti leanings threatened foundational Māyāvādī tenets, placed his written work before the Viṣṇu deity in the temple11 so that the Lord Himself, best of all judges, could adjudicate. Were the Svāmī’s teachings heterodox, or not? In response, the tradition avers that Lord Viṣṇu did indeed appear before them, and His declaration is memorable: “I know, Śuka knows, and Vyāsa may or may not know, [but] Śrīdhara knows all because of Nṛsiṁha’s mercy.”12 Śrīdhara Svāmī was famously a devotee of the Nṛsiṁha incarnation of Kṛṣṇa, as can be discerned from the invocation verses and many others of his *Bhāgavatam* commentary. Śrī Caitanya Mahāprabhu, the Supreme Lord Himself, offers a concluding thought. He says that Śrīdhara Svāmī is *jagat-guru*, the guru of the entire world.13 Clearly, this is no small praise. *The Primacy of Bhakti* Śrīdhara Svāmī often espouses the glory of the Personality of Godhead as Śrī Kṛṣṇa and *bhakti* (devotion to a personal God) over *mokṣa* (liberation) and karma (fruitive action). Indeed, this is at the heart of why he is lauded by Mahāprabhu and all the ācāryas of the Gauḍīya Vaiṣṇava tradition as foremost of all commentators. Although this can be seen throughout his writing, here are two examples, compliments of Dr. Jonathan Edelmann, Department of Religion, University of Florida, who translated these segments from the original Sanskrit: A verse written by Śrīdhara Svāmī at the conclusion of his Subodhinī or Śrīdhārī, a *Bhagavad-gītā* commentary: > bhagavad-bhakti-yuktasya > tat-prasāda-ātma-bodhataḥ > sukhaṁ bandha-vimuktiḥ syād > iti gītā-artha-saṁgrahaḥ “For one who is endowed, united, or suited with devotion for Bhagavān, the serenity, grace, or mercy that comes by means of the self’s awakening, happiness, and liberation from enslavement will arise. This is the summary of the *Bhagavad-gītā’s* meaning.” And here is a paraphrase translation of *Bhāvārthadīpikā* 1.1.2 [Śrīdhara’s commentary on the second verse of the **Bhāgavata*m*]: “For the purpose of inspiring the hearer, this verse shows the superiority of the *Bhāgavata* *Purāṇa* over all other scriptures that deal with the three types of subject matter, i.e., the *karma-kaṇḍa*, or scriptures for Vedic ritual, the *jñāna-kaṇḍa*, or scriptures for knowledge, and the *devatā-kaṇḍa*, or scriptures for various religious practices related to the gods. It even rejects the goal or intention of *mokṣa*, liberation. Here the *dharma* that the *Bhāgavata* *Purāṇa* teaches is defined as exclusive devotion (*ārādhana*) for the Lord." (From Kṛṣṇaśaṅkara Śāstrī’s edition of the *Bhāgavata* *Purāṇa*, p. 72) *A Verse by Śrīla Śrīdhara Svāmī* From Śrīla Rūpa Gosvāmī’s Padyāvalī* Translator: Hari Pārśada Dāsa Meter: Śikhariṇī Verse 28 > sadā sarvatrāste nanu vimalam ādyaṁ tava padaṁ > tathāpy ekaṁ stokaṁ na hi bhava-taroḥ pātram abhinat > kṣaṇaṁ jihvā-grastaṁ tava tu bhagavan nāma nikhilaṁ > sa-mūlaṁ saṁsāraṁ kasati katarāt sevyam anayoḥ O Lord! Your impersonal spiritual existence, free from all material taints, is always present everywhere. Yet it has not been able to break even a single small leaf from the tree of material existence. On the other hand, the moment your holy name is placed on the tip of the tongue [by the chanter], it thoroughly chops this tree down to its roots. Now tell us, of these two (the impersonal existence or the holy name), which one should be served? *A compendium of verses by numerous Vaiṣṇava authors. *NOTES* 1. Śrīdhara Svāmī is said to have flourished between 1380 and 1420, but this is highly speculative. Most scholars just date him to the fourteenth century, which is a safe general time period for him. For various theories on dates regarding his appearance and disappearance, see P. K. Gode, “*Date of Śrīdharasvāmin*, Author of the Commentaries on the *Bhāgavata Purāna* and Other Works—Between c. A.D. 1350 and 1450,” in Annals of Bhandarkar Oriental Research Institute (ABORI) 30, 1949, 277–283. 2. See Stuart Mark Elkman, Jīva Gosvāmin’s *Tattva-sandarbha*: A Study on the Philosophical and Sectarian Development of the Gauḍīya Vaiṣṇava Movement (Motilal Banarsidass, 1986), 119–120. 3. Ibid. 4. This rough biographical narrative is culled from *Śrī Bhaktamāla*, Compiled by Śrī Nābhā Gosvāmi with commentary by Śrī Priyādāsa (Vrindavan, India: Rasabihari Lal & Sons, 2017), 150–151; Haridāsa Dāsa, Gauḍīya Vaiṣṇava Abhidhāna, in Bengali, 4 parts in 2 vols. (Navadvīpa: Haribola Kuṭīra, 1957), Vol.1, 1390–1391; and Jonathan Edelmann, “*Śrīdharasvāmin*,” in Brill’s Encyclopedia of Hinduism Online, Ed., Knut A. Jacobsen, Helene Basu, Angelika Malinar, Vasudha Narayanan. Consulted online on 26 March 2019 5. There are various theories regarding Śrīdhara Svāmī’s birthplace, ranging from Gujarat and South India to Benares and Odisha. Most scholars accept Odisha as the most probable of the four. 6. See Ravi M. Gupta, The Caitanya Vaiṣṇava Vedānta of Jīva Gosvāmī: When Knowledge Meets Devotion, p. 66. 7. *Śrīmad-**Bhāgavata*m** 1.3.15, Purport. There are fragments of **Bhāgavata*m* commentaries by earlier writers, and Śrīdhara himself refers to several from the impersonalist school, e.g., Citsukhācārya (1220–1284) and *Puṇyāraṇya* (n.d.), although these texts are no longer extant. Among Vaiṣṇavas, Madhvācārya’s *Bhāgavata* *Tātaparya* *Nirṇaya*, from the thirteenth century, is an exegetical commentary on selected verses, and Śrīdhara shows awareness of this text, but it is hardly an exhaustive commentary on the **Bhāgavata*m* as a whole. 8. Bhaktisiddhānta Sarasvatī, Śrīla Prabhupādera *Vaktṛtāvalī* (Vol. 2, p. 55)—a lecture entitled, “Śrīdhara Svāmīpāda and Māyāvāda” (Śrī Gauḍīya Maṭha, Ultadanga, Calcutta, Sunday, August 23, 1925). Recently published in English as His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, *Vaktṛtāvalī*, Garland of Divine Discourses (Touchstone Media, 2014), 197–198. 9. Śrīdhara Svāmī’s affiliation with the Rudra *sampradāya* would explain why he glorifies Śiva in the initial verses of his *Bhagavad-gītā* commentary. However, it should be made clear that followers of this *sampradāya* see Rudra as the most prominent of devotees. The *Bhāgavatam* (12.13.16) says, “Śiva is the greatest Vaiṣṇava” (*vaiṣṇavānāṁ yathā śambhuḥ*; Śambhu = Śiva = Rudra). 10. Daniel P. Sheridan, “Śrīdhara and his Commentary on the *Bhāgavata* *Purāṇa*,” in Journal of Vaishnava Studies, Vol. 2, No. 3 (Summer 1994), 48–49. Also see B. N. K. Sharma, History of the Dvaita School of Vedānta and its Literature (Delhi: Motilal Banarsidass, 1981), 459. 11. According to the *Bhaktamāla* (p. 151), it was Bindu-Mādhava, the earliest Viṣṇu deity in Benares, who affirmed the value of Śrīdhara Svāmī’s work, creating a beautiful verse in his honor, as cited in this section. The *Bhaktamāla* itself was written in the early seventeenth century, though its Hindi commentary, the *Bhaktirasabodhinī*, written by Priyādāsa, was compiled nearly a century later. It is in this latter work that this miraculous story appears. 12. The traditional verse about Śrīdhara Svāmī “knowing the true import of the *Bhāgavata*” has a famous sister-verse (origin unknown) quoted in the *Caitanya-caritāmṛta* (*Madhya* 24.313): “[Lord Śiva said:] ‘I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-*Bhāgavata*m. On the whole, Śrīmad-*Bhāgavata*m, the spotless *Purāṇa*, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.’” 13. *Caitanya-caritāmṛta*, *Antya* 7.133. Book Excerpt: Chasing Rhinos with the Swami, Volume 2 *With Prabhupāda in Vrindavan* After a hugely successful program in Delhi, Śrīla Prabhupāda introduces his young Western disciples to the spiritual wonders of Kṛṣṇa’s eternal home. [Somewhere on the first page of the article: Excerpted from Chasing Rhinos with the Swami, Volume 2. Copyright 2019 Samuel Paul Speerstra (Shyamasundar das). Volumes 1 and 2 are available from the Kṛṣṇa.com Store and the author’s website: www.chasingrhinos.com. This excerpt retains the book’s style for dealing with Sanskrit words and other considerations.] By Shyamasundar das “We walk the golden mica sands that bank the Yamuna River, . . . led by our peerless Pied Piper.” The Delhi pandal program had been an overwhelming success, attended by nearly a million people—another huge rhino for His Divine Grace. Over twelve thousand copies of the new Hindi BTGs had been distributed. Highlights of the pandal program appeared on TV news even in America and Europe. The Los Angeles Times printed this article on November 21, 1971: *U.S. KṚṢṆA CHANTERS TELL IT TO THE HINDUS* NEW DELHI—The Hare Krishnas have put on an old-fashioned, Gita-thumping revival here in bustling Connaught Circus in an attempt to sink some roots in their spiritual motherland. Indians in general are skeptical of the Hare Krishnas. Many Indians think of them as American hippies in Hindu clothing. However, the Indians learned during the 10-day festival that the American gurus know their Vedic scriptures. Inside the vast multicolored tent a few days ago, a thin, elfish-looking young American in a saffron robe sat cross-legged on a stage and answered questions from about 400 Indian listeners . . . And so it went for more than an hour. The Hare Kṛṣṇa guru spoke with a New York City accent right off the East River, but he knew his Sanskrit and the Indians were no doubt impressed. Prabhupada’s triumph at the pandal event in New Delhi was like completing a full circle: in the early ’60s, the Swami had struggled in Delhi alone and penniless to print the few volumes of an ancient scripture that he hoped, beyond reason, to someday bear with him to America; now, just a few years later, he had returned to India’s capital as *acharya* of a worldwide spiritual organization that distributed thousands of his books every day. And now Prabhupada would take us to Vrindavan, Kṛṣṇa’s home, the place where Bhaktivedanta Swami had hatched the Hare Kṛṣṇa Movement. * * * > chintamani-prakara-sadmasu kalpa-vrksha- > lakshavrteshu surabhir abhipalayantam > lakshmi-sahasra-shata-sambhrama-sevyamanam > govindam adi-purusam tam aham bhajami “I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds of thousands of *Lakshmis*, or *gopis*.” Vrindavan! The place where Kṛṣṇa lived five thousand years ago and, by all accounts, where you could still see Him if you have the eyes. Prabhupada had lived here himself and had been telling us about this magic village for the past five years. In the very early morning of November 26, 1971, heading south from Delhi on Highway 2, Prabhupada pointed to a mile-long ancient stone wall in the distance—it looked maybe eighty or a hundred feet high, with turrets, arched gateways, slots on top for shooting arrows—and he said, “That is Indraprastha fort, built by the Pandava dynasty, where Kṛṣṇa used to visit.” What? “Yes, it is still existing,” Prabhupada said. There were four of us in the car, an Ambassador with a crazy driver whom we had to tell over and over, “Slow down! Bus! Behind!” He apparently didn’t speak English. “Wait for the bus behind us, you jerk!” Gurudas yelled, and whacked him on the shoulder. The bus behind us held nearly forty devotees, and we were all on our way to see Vrindavan for the first time, with Srila Prabhupada as our master guide. A few other devotees had been to Vrindavan over the years, but it was Jaya Govinda’s photos and description in the August 1969 Back To Godhead that had captured my imagination: The Supreme Lord is described as eternally youthful. He is not burdened by the maintenance of all the planets, but, by His omnipotence, He maintains them effortlessly and at the same time enjoys childlike sports as a cowherd boy, in eternal Vrindaban. He has many companions and lovers there, amid beautiful fields and surroundings described as “all-conscious.” That spiritual realm, the Supreme Lord Sri Kṛṣṇa and all His eternal associates, the enactment of His eternal pastimes—all this is sometimes made manifest in the material world. Thus the Vrindaban which we find as a small village in north central India today, and pictured on these pages, is in reality the very Vrindaban of the spiritual sky, the supreme abode of the Lord. At this location the Lord reveals His eternal pastimes, although He has not left that original locality in the spiritual sky. This is done by the Lord’s omnipotence, and it is as though a dimensional window has opened, making the spiritual realm visible to beings of this mundane world. The BTG article included photos of temples, bathing ghats, giant banyans, and the ancient paths where Kṛṣṇa walked, covered by the patina of centuries. And we were almost there! Prabhupada pointed and said, “Vrindavan is just in those trees.” Suddenly the driver pulled off the road, stopped the motor, and got out, opened the hood—and was engulfed in a cloud of steam. Prabhupada exchanged a few words in Hindi with him, then motioned for us to get out, this car has broken down. The bus pulled in behind us, and Prabhupada herded us aboard. So we entered Vrindavan all together in our giant chariot, coughing diesel smoke and resounding with loud kirtan, Srila Prabhupada and his forty pioneers, to explore the homes and hearts of Vrindavan and its legendary inhabitants. The Delhi festival was finished, but there were matters to be watched carefully in Bombay and Mayapur—so we’d probably only stay in Vrindaban for three or four days. There was never much of a plan to these trips, usually just some vague arrangements. In this case, Srila Prabhupada, his immediate entourage, and the few female devotees with us would be housed at Saraf Bhavan, a kind of guesthouse for upper-class pilgrims; the rest of the devotees went to a dharmasala (hostel) nearby. Right away, Prabhupada took us sightseeing. Our first stop was the Radha-Damodar temple. The tiny courtyard and rooms where Swamiji had sat for so many years designing the Hare Kṛṣṇa movement seemed disappointingly small and drab at first, but when we saw the love in Srila Prabhupada’s eyes and felt his connection with the place, we began to make the leap: look behind what you observe in Vrindaban, through the layers and deeper dimensions where faith will take you—and there find the holy of holies. Is that a flute I hear? How many ecstatic dawns did Rupa Goswami see creep into this courtyard? On how many hundreds of freezing-sweltering nights did Prabhupada crouch by dim candlelight to exact our language from the *Srimad* *Bhagavatam*? At Radha-Damodar we feel the pangs of Prabhupada’s lonely meditations and the rising ironic chuckle in his throat as he writes, in 1958: I am sitting alone in Vrndavana-dhama. In this mood I am getting many realizations . . . Everyone has abandoned me, seeing me penniless – Wife, relatives, friends, brothers, everyone. This is misery, but it gives me a laugh. I sit alone and laugh . . . Who will give me news of them, tell me who? All that is left of this family life is a list of names. As secretary, the cassette recorder and handheld mic are my best friends because they allow me to walk or sit beside Srila Prabhupada wherever he goes. My excuse is to record every word, as he points with his cane and says, “This is the *samadhi* of Jiva Goswami” or “Here is where Rupa Goswami wrote his books.” Hah! Gesturing with his right index finger poking through his saffron silk bead-bag he looks fifty years younger at Brahmanda Ghat as he assumes the part of Kṛṣṇa’s mother—his eyes big as saucers—and tells us: “Here Kṛṣṇa used to eat dirt while playing, and His friend complained to Kṛṣṇa’s mother, ‘Oh, your son is eating dirt.’ ‘Kṛṣṇa, You are eating dirt?’ ‘No, they are enemies; they are telling lies. This morning we had some quarrel, so they have become My enemies and are telling lies.’ [laughter] And they charged again, ‘No, He has taken dirt. He has taken. We have seen.’ ‘All right, open Your mouth. I want to see.’ And as soon as Kṛṣṇa opened His mouth, she saw the whole universe within.” Srila Prabhupada tells us the eternal stories of each place we pass, dead matter coming to life with his fluid animations. We were his kids being taken by their father to his childhood haunts, showing us where this or that actually occurred, from tales we’d heard by the fireplace and, before, could only imagine. Saraswati’s caught a shuddering cough from the cold nights and sleeping rough in Delhi, but she follows—or leads—Srila Prabhupada around Vrindaban, sometimes holding his hand.* We walk the golden mica sands that bank the Yamuna River, a straggling band of cheering white geese, fresh with the glow of youth and a lifetime of good food and education, led by our peerless Pied Piper. “This is where Kṛṣṇa stole the gopis’ clothes,” he tells us. “And here is where Kṛṣṇa killed the Keshi demon.” Dr. O.B.L. Kapoor joins us, too. He has been Prabhupada’s friend and godbrother since 1932. He is so intelligent, learned, gentle, and familiar, and we develop an immediate fondness for him. Early on the second morning, fog burns off the Yamuna River in the first hazy sun. “Can we take bath here, Srila Prabhupada?” Prabhupada, sitting on the steps at Keshi Ghat next to his pal Dr. Kapoor watches our tentative entry into the freezing Yamuna water, then laughs as we splash and whoop and a few bold Americans swim out into the sacred current. Even the women overcome their shyness, strip to their slips, and jump in. Prabhupada squats on the steps, *dhoti* up around his knees, and smiles at Saraswati running back and forth at his feet. She badly wants to jump in the river, but she’s still coughing, so I tell her no. “Come on, Prabhupada, come on in!” He can’t resist any longer. He removes his marigold garlands, takes off his sweater, hands someone his watch, unbuttons and removes his *kurta*—and wades a few steps out until water is up to his waist. He pinches his nose, then—swppp!—ducks straight down and under the water. Splash! He reemerges straight-up, wiping water from his eyes. As Prabhupada dries off with a towel on the steps, we steal glances at his golden full-body beauty: he’s happy as a lark. Then off in the bus to Govardhan for a swim in Bindu Sarovara pond, at the base of Govardhan hill. Then on again, to Barsana, Radharani’s birthplace, where two men carry Srila Prabhupada up many concrete stairs to Her palace on a palanquin—“Make way! The Maharaja returns!” He’s laughing like a little kid. Prabhupada: Yes, to ride on this palanquin is very comfortable, [laughter] at the cost of others. [laughs] [indistinct yelling in background; mynah birds singing] Tamal Kṛṣṇa: We should construct one, Prabhupada, for the remainder of the trip. Prabhupada: It is better than any other vehicle. Formerly, kings were being carried by palanquin. They did not like carriage. Palanquin was transformed to carriage first in England—palanquin-carriage, drawn by horse. [looking around] Just see, how much fine work in marble stone. This is the spot— Shyamasundar: This is the spot? Prabhupada:—where Radharani was born. Shyamasundar: Oh, wow. Right there? And then over to Nandagram, Kṛṣṇa’s hilltop childhood home: Prabhupada: Nanda Maharaja left Gokula and came here because the demons were disturbing Kṛṣṇa. They decided to change. [a local guide explains something about the temple in Hindi] Tamal Kṛṣṇa: What did he say, Srila Prabhupada? Prabhupada: [to guide] You explain in English. Explain in English. [curtain opens: obeisances] Guide: The statue, this one, with the turban, that is the deity of Nanda Maharaja. And on this side in yellow *sari*, that is Yasoda Mata. You see? And in between Yasoda Mata and Nanda Baba there are Kṛṣṇa and Balarama, both brothers. Kṛṣṇa is on the side of Yasoda Mata, and Balarama is on the side of Nanda Baba. And in that corner on the left-hand side you see Radharani, there in that corner. And in the extreme right, there are these two, they are friends of Lord Kṛṣṇa—Sudama and Madhumangala. Prabhupada: [to Tamal Kṛṣṇa] You just give them one rupee. Put here. Leaving Nandagram, Prabhupada points at Radha’s Barsana palace in the distance and tells us how Radharani would sneak out on moonlit nights while Kṛṣṇa climbed down from this side and They’d meet in the middle—“Just see, down there, in that forest between.” As we tour the environs of Vrindaban, we are seeing and meeting the Vrajavasis, the citizens of Vraja, living cultural descendants from Kṛṣṇa’s time, with their reverence, their lives patterned by love for Kṛṣṇa, whose Deity stands in every home and in each of five thousand temples around town. We chant and dance down Vrindaban’s ancient streets, barely wide enough for a bicycle rickshaw—ching ching!—as we step aside to avoid open sewers. Kṛṣṇa’s name is echoed by the time-darkened walls. Haribol! shout the shopkeepers and pilgrims we meet. We see majestic temples packed between brick-and-stucco homes, walled compounds, arcades and verandas, pavilions and alcoves. Iron bars or carved stone screens protect windows from marauding, pink-faced macaque monkeys. A maze of plumbing runs down the sides of buildings and tangles of wire top every utility pole, where electricity pirates grab their volts. (One power company worker tells us that only about 60 percent of electricity in Vrindaban is actually paid for.) Everything seems run-down, deteriorated. Parts of town look almost abandoned. But from this day forward, Srila Prabhupada and his pack of angels begin to breathe new life into the holy precincts of Vrindaban. *Saraswati is the author’s three-year-old daughter, the first child born in the Hare Kṛṣṇa movement; wherever they are in the world together, Saraswati is Prabhupada’s constant companion. Sidebar: Chasing Rhinos The phrase "chasing rhinos" in the title Chasing Rhinos with the Swami alludes to a saying Prabhupāda used when he spoke of trying to do something big in Kṛṣṇa’s service. In a 1971 letter, Prabhupada wrote, " We should always be enthusiastic to try for capturing the rhinoceros. That way, if we fail, everyone will say, “Never mind, nobody can catch a rhinoceros anyway,” and if we succeed, then everyone will say, “Just see what a wonderful thing they have done!” *Shyamasundar das, one of Śrīla Prabhupāda’s earliest disciples, helped open ISKCON’s second temple, in San Francisco (1967), and the London temple (1968). In 1971 he served as Prabhupāda’s secretary, staying by his side day and night.* Empower! *In Kṛṣṇa consciousness we can be empowered, not by demanding empowerment, but by attracting the mercy of the Supreme Lord or His representative.* By Viśākhā Devī Dāsī Through our knowledge, faith, and love, we can make ourselves receptive to being empowered by Kṛṣṇa and His representatives. The word empower comes from the Old French prefix en-, meaning “in, into,” and the root “power,” meaning “ability, strength, might.” This sense of the word—“[placing] ability and strength in”—is found in an important verse in the *Caitanya-caritāmṛta* (*Antya* 7.11), by Kṛṣṇadasa Kavirāja Gosvāmī: > kali-kālera dharma—kṛṣṇa-nāma-saṅkīrtana > kṛṣṇa-śakti vinā nahe tāra pravartana “The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the saṅkīrtana movement.” Śrīla Prabhupāda’s explains, “Whenever we find someone extraordinary preaching the *bhakti* cult, we should know that he is especially empowered by Lord Viṣṇu, or Lord Kṛṣṇa.” (*Bhāgavatam* 4.19.37, Purport) In other words, when Kṛṣṇa invests some of His divine power in a devotee, that devotee is able to influence others to take up *bhakti*, devotional service to the Supreme Lord. Knowing that whatever he does is due to the inspiration given by the Lord in the heart, the empowered devotee keeps his natural humility of seeing and feeling himself to be the lowest of people. Lord Kṛṣṇa says in the *Bhagavad-gītā* (10.10): “To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” Empowered devotees, rather than being arrogant at their good fortune, are humbled by Kṛṣṇa’s trust in them and feel a strong need to reciprocate and share His kindness. The meaning of a word may change or expand over time, and recent definitions of empower are “to give someone the authority or power to do something” and “to make someone stronger and more confident.” In this sense, empower refers to helping someone realize his or her potential (perhaps for the first time). It means to recognize, encourage, and facilitate that person’s abilities and then create a situation in which he or she can work in a stronger and more confident way. We empower people by acknowledging their qualities, trusting and believing in them, and, if we can, offering them fresh challenges. Śrīla Prabhupāda was an exemplar of one who empowers others. He empowered his followers, and he wanted them to follow his example of empowering others. To one of his top managers he wrote, “Our leaders shall be careful not to kill the spirit of enthusiastic service, which is individual and spontaneous and voluntary. They should try always to generate some atmosphere of fresh challenge to the devotees, so that they will agree enthusiastically to rise and meet it. That is the art of management: to draw out spontaneous loving spirit of sacrificing some energy for Kṛṣṇa.” (December 22, 1972) Disempowerment, by contrast, means to concentrate first and too much on others’ possible limitations, without the requisite acknowledgment of their potential. Disempowerment is also known by names like sexism, racism, and bureaucracy. In fact, in spiritual life the material position of a devotee doesn’t matter, because devotional service does not depend on material considerations. The Supreme Lord can empower a sincere devotee regardless of his or her situation. Who would not want to receive strength from a powerful person and to more fully realize their own potential? Who would not want to be empowered? Most likely everyone wants that. The question is, how can we be enabled in that way? By definition, we cannot empower ourselves; we must be empowered by another. In Kṛṣṇa consciousness we can be empowered either by the Supreme Lord or by His representative. We cannot and will not become empowered by demanding it or trying to buy or plead for it; we cannot become empowered through material knowledge, speculation, or good arguments. We become empowered by the mercy of God and His devotees and by that mercy alone. Although there is no formula by which we are guaranteed to receive mercy, at the same time we are not helpless recipients of mercy that is whimsical and capricious. We can make ourselves receptive to being empowered through our knowledge, faith, and love. *An Example of an Empowered Devotee* One empowered devotee mentioned in the pages of the Bhāgavatam is Uttarā. Uttarā was the daughter of the great king Virāṭa, the wife of the great hero Abhimanyu, and the daughter-in-law of the great devotee Arjuna and his wife Subhadrā, the sister of Kṛṣṇa and Balarāma. Uttarā’s own exalted birth and relatives had imbued her with knowledge of Kṛṣṇa and faith in Him, as well as the strength to approach and appeal to Him. Thus, at a critical time when the child in her womb was about to be aborted, threatened by a powerful weapon directed exclusively at him, Uttarā was confident of Kṛṣṇa’s protection. Feeling the fiery heat of the weapon (a *brahmāstra*), she approached Kṛṣṇa, who was present at the time, and fervently prayed: “O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, protect me, for there is no one else who can save me from the clutches of death in this world of duality.” (*Bhāgavatam* 1.8.9) Although her father-in-law, the mighty Arjuna, and his heroic brothers were present when Uttarā addressed Kṛṣṇa in this way, Uttarā did not appeal to them, but directly to the source of all strength, Śrī Kṛṣṇa Himself. Uttarā knew that whatever protection her great relatives could offer ultimately came from Kṛṣṇa and by His grace. In the ordinary sense of being empowered, it may not seem that praying to Kṛṣṇa for protection is an example of being endowed with a power. One may think that if Kṛṣṇa had given Uttarā the power to deflect the *brahmāstra*, that would be empowerment. But if we understand that empowerment can mean “to make a person stronger and more confident,” then Uttarā’s having the strength and confidence to pray to Kṛṣṇa to be saved at this calamitous time is indeed an example of empowerment. A devotee wants Kṛṣṇa’s protection always and prays for it always. When Śrī Caitanya Mahāprabhu was on His walking tour of South India, He also prayed for Kṛṣṇa’s protection as He went. He sang: > kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he > kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he > kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! rakṣa mām > kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! pāhi mām “O Lord Kṛṣṇa, please protect Me, please maintain Me.” In her dire situation, Uttarā’s prayer was especially intense. She did not, however, pray for her own safety and well-being. On the contrary, she said to Kṛṣṇa, “Let me be killed, but please protect my child.” She was feeling her responsibility as a mother and her helplessness at being unable to fulfill that responsibility. With full assurance, she turned to Kṛṣṇa, knowing He would be able to save her child. Similarly, we are all helplessly destined to suffer our lot in this world; we are helplessly buffeted about by natural and unnatural calamities, by unpleasant turns in relationships, by our own mental and physical demise. But in our helplessness we can turn to Kṛṣṇa and pray to Him. Praying in this way indicates our confidence in the Lord, as Uttarā’s prayer reveals her confidence. In fact, the Lord protects everyone, but He especially looks after one who depends completely upon Him. Uttarā and all the members of the Pāṇḍava family were completely dependent on the Lord’s protection, and therefore the Lord protected all of them in all circumstances. On hearing her heartfelt prayer, Śrī Kṛṣṇa at once took up His disc weapon, Sudarśana, to protect His devotee, the child within Uttarā’s womb, and in this way fulfilled His promise that His devotees are never to be vanquished. (Although in this case the Lord protected His devotee’s physical body, this does not mean that He always does that. But He does always protect His devotees’ spiritual advancement. In the *Gītā* He clearly declares that in the process of devotional service there is no loss or diminution. Whatever spiritual progress we make is ours eternally. Thus Kṛṣṇa’s declaration that His devotees will never be vanquished is always true.) Kṛṣṇa behaves according to the quality or degree of the devotional service rendered by the devotees. Uttarā was fully dependent on the protection of the Lord, so He entered her womb and covered the embryo to protect it. Although the weapon directed at Uttarā’s womb was irresistible, it was neutralized and foiled when confronted by Kṛṣṇa’s strength. All Kṛṣṇa’s actions are wonderful for us, for He is always beyond the limits of our conception. Nothing is impossible for Him, for He is the all-powerful, all-perfect Personality of Godhead. He is without rival; no one is equal to or greater than Him. By His power of omnipresence He made Himself present both inside and outside Uttarā and other members of her family. In her heartfelt prayer to Kṛṣṇa—“O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, protect me, for there is no one else who can save me from the clutches of death in this world of duality”—Uttarā reveals both her knowledge of Kṛṣṇa and her faith in Him. *Knowledge* Knowledge in this context does not refer to anything mundane but to an awareness of Kṛṣṇa’s greatness. Such transcendental knowledge doesn’t come from a mundane source, but from Kṛṣṇa Himself, and it’s delivered through the spiritual master. Kṛṣṇa clearly exalts and empowers the spiritual master, His representative. He says: “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (*Gītā* 4.34) Kṛṣṇa goes on to explain that those who obtain such extraordinary knowledge from such an extraordinary source will never again fall into illusion, for by this knowledge they will see that all living beings are but part of Him, or in other words that they are His. Even if we had been ungodly, once in the boat of transcendental knowledge we’ll be able to cross the ocean of miseries, and the karma from our past material activities will be eradicated. “In this world,” Kṛṣṇa says, “there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism.” (*Gītā* 4.38) While favorable for achieving a footing in Kṛṣṇa consciousness, the cultivation of knowledge is not the ultimate goal of a devotee. Śrīla Prabhupāda writes, “The fact is that the Supreme Personality of Godhead, the Supersoul, cannot be attained simply by explanations, logic and erudite scholarship. One cannot understand Him simply by one’s brain substance.” (*Caitanya-caritāmṛta, Madhya* 6.87, Purport) The ultimate goal of transcendental knowledge is to perform sincere devotional service, in other words, to perform devotional service that is unmotivated and uninterrupted, that’s done simply for the pleasure of Kṛṣṇa and His devotees. Such service depends on nothing other than our sentiment or desire for it. If we try to serve Kṛṣṇa and His devotees in this way, we increase our eligibility to be empowered by Him or His devotee. *Faith* Faith is a broad term meaning “complete confidence or trust in someone or something.” It can be divided into two categories: material and spiritual. Of material faith, Śrīla Prabhupāda writes: Faith may change. One may have faith in a particular process, and he may change this faith and adopt another . .Yet man professes to belong to a particular type of faith with reference to a particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. . . . A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. (*Bhagavad-gītā As It Is*, Introduction) Thus there are different types of religions due to different types of material faith. Spiritual faith, however, is qualitatively different. Kṛṣṇadasa Kavirāja describes this faith: > ‘śraddhā’-śabde—viśvāsa kahe sudṛḍha niścaya > kṛṣṇe bhakti kaile sarva-karma kṛta haya “Śraddhā is confident, firm faith that by rendering transcendental loving service to Kṛṣṇa one automatically performs all subsidiary activities. Such faith is favorable to the discharge of devotional service.” (*Caitanya Caritāmṛta, Madhya* 22.62) In Śrīla Prabhupāda’s words, “One is called a faithful man who thinks that simply by acting in Kṛṣṇa consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service, and by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, which cleanses one’s heart of all material dirt.” (*Gītā* 4.39, Purport) *Śrīmad-Bhāgavatam* is full of activities of devotees who turn to Kṛṣṇa with complete faith that He will carry what they lack and preserve what they have, as He Himself declares in the *Gītā* (9.22): “Those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.” Uttarā’s words inform us of her implicit faith in Kṛṣṇa: “There is no one else who can save me from the clutches of death in this world of duality.” The beginning of bhakti-yoga, or transcendental loving service, is the faith that by directly engaging ourselves in activities of Kṛṣṇa consciousness, all our objectives will be fulfilled. We will eventually attain our constitutional position as an eternal servitor of Lord Kṛṣṇa, and we’ll take pleasure in hearing and glorifying Him in pure devotional service. As Uttarā has complete faith in Kṛṣṇa, so can we. *Love* A little later in *Śrīmad-Bhāgavatam* we learn of Uttarā’s deep love for Kṛṣṇa. After Kṛṣṇa saved her unborn child and saw that the Pāṇḍavas were properly instructed and installed as the rulers of the kingdom, He requested and received permission to return to His own city of Dwaraka. Thus He bid farewell to His devotees in Hastinapur and got onto His chariot. At that time, Uttarā felt so attracted to Śrī Kṛṣṇa that it was impossible for her to tolerate His separation, and she nearly fainted. Her feeling for the Lord and the feelings of others who knew Him or knew of Him are impossible to describe; we can simply imagine them. *Śrīmad-Bhāgavatam* (1.10.11–13) explains: An intelligent person who has understood the Supreme Lord in association with pure devotees and has become freed from bad, materialistic association can never avoid hearing the glories of the Lord, even though he has heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person by seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him? All their hearts were melting for Him on the pot of attraction. They looked at Him without blinking their eyes, and they moved hither and thither in perplexity. Uttarā had similar feelings toward Kṛṣṇa’s devotees. When Vidura, a great devotee, returned to her palace after a long separation, Uttarā hurried to him in great delight. She was so enlivened to see him again that it seemed she had regained her consciousness after a long period. *Danger* Śrīla Prabhupāda’s disciples write in their purport to *Śrīmad-Bhāgavatam* 11.13.18: “Although one may be elevated to an exalted position in the Lord’s transcendental service, at any moment there is danger of false pride polluting one’s devotional mentality.” No one can do anything without the Lord’s sanction, and the Lord awards one ability according to one’s willingness to render service to Him. A person willing to render service unto the Lord may be empowered in proportion to his or her surrender unto the Lord’s lotus feet. Even simply approaching the path of devotion can empower someone captivated by the materialistic enjoying mentality to throw off his or her infatuation with this illusory world. But at the same time, we are enjoined to always remember the source of any ability we possess and to never become proud of it, erroneously thinking it to be ours. *Viśākhā Devī Dāsī has been writing for BTG since 1973. Visit her website at OurSpiritualJourney.com.* Aging in Kṛṣṇa Consciousness *To those exposed to Kṛṣṇa consciousness, the futility of coping with aging through material adjustments alone is perfectly obvious.* By Nārāyaṇa Dāsa While it seems the majority of old people mainly want comfort, aging devotees have higher aspirations. In many developed countries today, retirement communities come with a gamut of material facilities—multiple-cuisine restaurants, parks, emergency-aid facilities, assisted living, even exclusive dog parks. The idea is to make old-age living comfortable, even enjoyable, for the elderly who can afford the price. In India, where I live, the trend to set up exclusive facilities for “senior living” is catching on. Typically, advertisements show happy elderly couples engaged in outdoor activities in perfectly landscaped surroundings, seemingly without a care in the world. Increasing average life-expectancy in most countries is one reason for this trend. In countries like India, changes in social and family structures that accompany economic development are another factor. But improvements in material living conditions do not address the basic problems associated with aging. Can redesigning the physical living environment redefine the way we experience aging itself? To those exposed to Kṛṣṇa consciousness, the futility of coping with aging through material adjustments alone is perfectly obvious. Śrīla Prabhupāda writes, “Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible.” (*Bhāgavatam* 1.13.19, Purport) How do devotees of Lord Kṛṣṇa cope with these problems? The *Hitopadeśa* gives a hint: A wise person performs religious duties “as if Death had seized him by the hair.” What is true of the wise, regardless of age, will certainly apply to a true practitioner of Kṛṣṇa consciousness. Like the elephant king Gajendra, each one of us is in the crocodile-like grip of eternal time. (See *Bhāgavatam*, Canto 8, Chapters 2-4.) While aging does make the inevitability of death more tangible, devotees know that one’s life can end any day without warning. Śrīla Prabhupāda quotes the venerated Cāṇakya Paṇḍita: “The duration of one’s life in the material world may end at any moment, but if within this life one does something worthy, that qualification is depicted in history eternally.” (*Bhāgavatam* 9.13.3, Purport) Devotional service is what makes a devotee’s life worthwhile, and it is the means by which the devotee wages the constant struggle with *māyā*. This makes it important to stretch one’s ability to continue devotional service into old age. Hence it is enjoined upon devotees to take due care to protect their physical and mental faculties. Śrīla Prabhupāda writes: The living entity entangled in the illusory energy cannot come out of it without the help of the body. . . . The Vaiṣṇava philosophy therefore recommends *yukta-vairāgya*. It is not that all attention should be diverted for the maintenance of the body, but at the same time one’s bodily maintenance should not be neglected. As long as the body exists one can thoroughly study the Vedic instructions, and thus at the end of life one can achieve perfection. (*Bhāgavatam* 8.19.39, Purport) And, stressing the mental poise necessary to wage the constant struggle with māyā, Śrīla Prabhupāda writes: We may take the lesson that in our fight with *māyā* we should not be in a position in which our strength, enthusiasm and senses will be unable to fight vigorously. Our Kṛṣṇa consciousness movement has actually declared war against the illusory energy, in which all the living entities are rotting in a false understanding of civilization. The soldiers in this Kṛṣṇa consciousness movement must always possess physical strength, enthusiasm and sensual power. To keep themselves fit, they must therefore place themselves in a normal condition of life. (*Bhāgavatam* 8.2.30, Purport) *Dhṛtarāṣṭra’s Example* Aside from physical disabilities, old age predisposes one to increased worries stemming from memories of life’s inevitable mistakes, failures, and disappointments. Consider Dhṛtarāṣṭra, the head of the Kauravas. His lifelong indulgence of his wicked son Duryodhana in regard to Duryodhana’s repeated misdemeanors landed Dhṛtarāṣṭra in the most unenviable situation in his old age: Every one of his sons died in battle, and he and his wife were reduced to dependence on their righteous nephew Yudhiṣṭhira, whom Duryodhana had sought to destroy at any cost. Dhṛtarāṣṭra was eventually guided out of his miserable plight by his half brother Vidura, who tried to intercede with Dhṛtarāṣṭra on the eve of the Mahābharata war by urging him to make peace with the Pāṇḍavas by granting them their share of the kingdom. But Duryodhana, obsessed with destroying his cousins, soundly rebuked Vidura. The deeply offended Vidura left the royal palace forthwith and proceeded to numerous places of pilgrimage, eventually reaching the *ashram* of Maitreya Ṛṣi, who enlightened him on many details of the science of the Absolute Truth. When Vidura returned to Hastinapura, he confronted Dhṛtarāṣṭra, pointing out the utter anomaly of his spending his last days dependent on the hospitality of the Pāṇḍavas, who were the targets of his acts of enmity. Vidura urged his aged half brother to get out of the palace with the least delay. Vidura’s words had the desired effect. The course that Dhṛtarāṣṭra adopted thereafter and the way he ended his life (*Bhāgavatam* 1.13.51–57) reveal that he was well aware of the means to liberate oneself from the material world but delayed to do so owing to spiritual blindness. Vidura’s experience is relevant to our discussion in another important respect. As Śrīla Prabhupāda points out: “For a saintly person like Vidura, any disturbance due to worldly affairs is insignificant. Such disturbances, however, are sometimes favorable for higher realization, and therefore Vidura took advantage of a family misunderstanding in order to meet Maitreya Ṛṣi.” (*Bhāgavatam* 3.1.2, Purport) *Applying the Lessons* The circumstances of Vidura’s setting out on his pilgrimage were certainly unique, but in our times, disturbance to normal conditions of life occur in a variety of ways. For example, one could be diagnosed with a serious ailment, of which there are increased chances in one’s old age. As with Vidura, such disturbances provide a devotee with the opportunity to detach from life’s nonessentials and focus on the main purpose of human existence. Kṛṣṇa devotees are particularly well-equipped to do so in that the *Śrīmad-Bhāgavatam*, which provides the most complete guide to dealing with life’s terminal problems, is integrated into their daily lives. Consider, for instance, the lessons Śrīla Prabhupāda draws from the life of Svāyambhuva Manu: The existence of material enjoyment can endure as long as life is fresh, but at the fag end of life everything becomes tasteless, and everything appears to be vain and painful. The life of Emperor Svāyambhuva Manu, however, was not tasteless; as he grew older, his life remained as fresh as in the beginning because of his continued Kṛṣṇa consciousness. The life of a man in Kṛṣṇa consciousness is always fresh. Manu’s life did not become stale after some time, for he engaged himself always in chanting about and meditating upon Lord Vishnu. When he talked, he talked only of Kṛṣṇa and Viṣṇu, the Personality of Godhead; when he heard something, it was about Kṛṣṇa; when he meditated, it was upon Kṛṣṇa and His activities. (*Bhāgavatam* 3.22.35,Purport) We should emulate Svāyambhuva Manu’s example. Normally, a devotee practitioner will share some of Svāyambhuva Manu’s attitude, but may also have some of Dhṛtarāṣṭra’s weaknesses. The course to adopt is thus self-evident. As a devotee advances in age, the need to disengage from family and other attachments gains in urgency. Śrīla Prabhupāda does not mince words in his advice to all devotees, based again on Vidura’s counsel to his half brother: “The system of *varṇāśrama* religion sets aside a part of one’s life completely for the purpose of self-realization and attainment of salvation in the human form of life. . . . To stick to family life to the end of one’s human life is the grossest type of degradation, and there is an absolute need for the Viduras to educate such Dhṛtarāṣṭras, even at the present moment.” (*Bhāgavatam* 1.13.24, Purport) And on the means to promote detachment: “Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities.” (*Bhāgavatam* 3.1.32, Purport) Śrīla Prabhupāda expands on this idea: “It is said that it is the nature of a devotee to constantly apply his mind, energy, words, ears, etc., in hearing and chanting about Kṛṣṇa. This is called Kṛṣṇa consciousness, and for one who is rapt in hearing and chanting about Kṛṣṇa, the subject matter never becomes hackneyed or old. That is the significance of transcendental subject matter in contrast to material subject matter.” (*Kṛṣṇa, the Supreme Personality of Godhead*, Chapter 13) Bombarded as we are by material attractions from all sides, deliberately planning to increase the time we allot to the practice of Kṛṣṇa consciousness would seem the path for aging devotees to follow. In practical terms, for many this would mean invariably starting the day with *maṅgala-ārati* at home and regularly offering food to the Lord, which in turn involves a range of activities connected with service to the Lord. For devotees within easy access to a temple, attending the temple programs without fail would meet the same objective. *Disabilities Considered* What about physical and mental disabilities that could impede normal devotional service in old age? Pilgrimages to holy places associated with the Lord could be ruled out in advanced age, and even attending temple programs could be strenuous. But when the aim is to connect as many of one’s activities with Kṛṣṇa as possible, one can continue devotional services of basic types, such as chanting and hearing. And advances in technology, despite all their negatives, also offer devotees opportunities to follow temple programs from their homes, including listening to temple lectures and kīrtanas. Physical disabilities need not impede devotees’ continuing endeavor to improve their standard of spiritual practice, particularly the quality of their chanting. For a family devoted to Kṛṣṇa consciousness, mutual support among family members can help smooth the rough passage into old age. And lastly, heeding Prabhupāda’s repeated stress on association with fellow devotees can provide the support devotees need in their closing days. *Nārāyaṇa Dāsa is a disciple of His Holiness B.V.V. Narasiṁha Swami and an ISKCON Life Member since 2004. He lives in Trivandrum with his wife, Prema Kamala Devī Dāsī, and their daughter, Sugīta-Vāṇī Devī Dāsī.* *Cover*: *Technology brings benefits and challenges for people whose ideal is a simple life based on spiritual goals. The Deity of Kṛṣṇa (Śyāmsundara) shown here is worshiped at the Hare Kṛṣṇa temple in Alachua, Florida. (Collage, including the photo of Śyāmasundara, by Govinda Cordua.)* Letters *Thanks from Sin City* Heartfelt thanks for the article “The Life of Devotional Dynamism” by Śrīmān Caitanya Caraṇa Dāsa in the March/April issue. Time and again—during more than two decades in infamous Sin City Las Vegas—in my tiny attempts at preaching and distributing Śrīla Prabhupāda’s books, I have gotten discouraged, and this time was almost the ultimate. But I got rescued by this wonderful article. Thanks for the beautiful picture of Lord Śrī Rāma acknowledging the services of a squirrel in building the bridge to Sri Lanka. Prahlāda Ānanda Dāsa Las Vegas, Nevada *The Milk Dilemma* I have been a reader of BTG since the 70s and a solid subscriber since the very early 90s, and Jayadvaita Swami’s article regarding “Ahiṁsā Balancing” [July/August] is the first article that I felt compelled to comment on. Simply put, thank you, Mahārāja, for offering a really practical solution to the dilemma surrounding milk. I, for one, along with my family, have decided to implement the system immediately, and with our local Harmony Collective’s recent acquisition of a farm, we have decided to dedicate our funds to that worthy project. Thank you so much for keeping it real. All glories to Śrīla Prabhupāda and his vision of cow protection. Kātyāyani-devī Dāsī Waterford, Michigan *The Question of God* Does God exist? I am not convinced that He does. Prashant Baloda Via the Internet *Reply:* Are you willing to experiment to find the proof that God is real? Isaac Newton clearly understood through his advanced intelligence that there is no way that the universe, which is so perfectly arranged, could not have been created by a supreme intelligence. Try to understand the philosophy presented in Śrīla Prabhupāda’s books, try doing some service to God, beg Him for a sign, and accept that you will never understand Him with your limited material senses. We have to learn from higher sources, so you must be willing to hear from the representative of the Lord and the Lord Himself. Some of the greatest thinkers of all times have bowed to and praised the Bhagavad-gītā for its wisdom. If you are brave enough, read the entire Gītā in the association of devotees and try to chant the holy names. All of these actions are purifying and will wake up your sleeping spiritual senses. Our material senses cannot perceive the Supreme. But we can get an inkling of the Supreme in nature, in the wonder of this world, in the good qualities in living entities. Be grateful, and listen to the voice in your heart. To know that God, our dearest friend, is waiting for us to turn to Him is enlightening and satisfying. Try giving Him a chance. Give Him a wave, and He will wave back and give meaning to your life. The Vedas present vast knowledge of God, so take some time to explore. The endeavor is truly exciting. The material world is dry and dull without it. *Student Life* What should be the ideal karma of a student? Hari Goenka Via the Internet *Reply:* Karma means activity, action. A related word is dharma, or duty. Your material duty as a student is to complete your studies. You are most likely preparing for maintaining a family in the future. You can see your studies as a spiritual duty especially if you plan for your family to be devotees of the Lord. If you act in that frame of mind, then you will not have any residual karma from your studies that has to be worked off, since you are offering the results of your studies to Kṛṣṇa. You can make your life spiritual as a student by following some practices to connect with Kṛṣṇa. For example, you can create a sacred space where you live, and you can set aside time to chant the Hare Kṛṣṇa *mahā-mantra* and read from Śrīla Prabhupāda’s books, such as *Bhagavad-gītā* As It Is and *Śrīmad-Bhāgavatam*. These practices can help fix your attention on your eternal position as servant of the Lord. They can help you get through the day better by adding a transcendental dimension to your life. You can also look for opportunities to talk to fellow students about Kṛṣṇa or give them *kṛṣṇā-prasādam*. These are just some ideas for how you might spiritualize your busy schedule. *Audible or Silent Chanting* Is it best to chant the mantra aloud or in one’s mind? Neiphi Via the Internet *Reply:* Śrīla Prabhupāda said that it is better to chant out loud. The Lord Himself also recommended this in various places in the scriptures. Especially in this age of distractions, we need to chant out loud and clearly to have the best results. The mind is disturbed and restless, so we need to be able to concentrate on the sound alone. Chanting out loud is more effective and powerful than mental chanting. When devotees chant loudly together in *kīrtana*, sometimes with hundreds or even thousands of people, what an experience it is! When we daily chant on our beads, we focus on hearing our own chanting, and that experience is intimate and touching. To sit quietly and try to think of the mantra will not be very effective in this age. Lord Caitanya walked throughout India to invite everyone to join in and chant with Him. *Qualities for Success* How to be regular and sincere in my spiritual processes? Mukul Via the Internet *Reply:* Regulation and sincerity are wonderful and essential qualities for progressing in spiritual life. They come by practicing with others who already possess them. That is why many aspiring devotees of Kṛṣṇa choose to live in a society of likeminded souls who share the goal of pleasing guru and Kṛṣṇa. A strong desire to advance in Kṛṣṇa consciousness will inspire a person to approach a guru, a representative of the Lord, and ask for initiation. The commitment to regular chanting, reading, serving, and so on keeps one fixed on the path. It is good to get a mentor in the beginning to encourage you and join you in the practices. Most important is to remember that Kṛṣṇa loves you and is waiting for you turn to Him. He is willing to work hard to get you back with Him. Therefore, don’t stop or decrease your practices, but try to increase them. Certainly Kṛṣṇa will see your effort and help you. In the Gītā, He promises to protect and guide His devotees. Try to visit our temples and join us in serving and pleasing the Lord with love and devotion. *Correction*: The caption for this photograph, which appeared on page 23 of the last issue, indicated that it was taken during a talk in Butler, Pennsylvania. In fact, the photo was taken by a photographer for the Butler Eagle newspaper in the living room of the Agarwals, where Prabhupāda was living at the time. A Pause for Prayer O my Lord, O Supreme Personality of Godhead, may I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet. O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship. O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic *yoga*, nor do I want liberation if I have to give up Your lotus feet. O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You. O my Lord, my master, I am wandering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You. —Vṛtrāsura (the former king Citraketu) to Lord Viṣṇu *Śrīmad-Bhāgavatam* 6.11.24–27 From the Editor *The Most Famous Person* My first visit to a Hare Kṛṣṇa temple was to attend a Sunday feast. The theme of the lecture that day was that the Vedic literature defines God as the person who possesses six primary qualities in full: beauty, wealth, strength, fame, knowledge, and renunciation. Because God has these qualifications, He is called Bhaga*vān* (*bhaga* = fortune; *vān* = possessor). The lecturer said that because Kṛṣṇa is the most beautiful person, the wealthiest, the strongest, and so on, we know that He is God. I had a doubt about one item on the list. Is Kṛṣṇa really the most famous person? Two days before, I’d never heard of Him. After the lecture, I asked a devotee about this point. He replied that everyone has heard of God, Kṛṣṇa is God, and therefore Kṛṣṇa is the most famous. But that’s circular reasoning, I thought. The lecturer was saying that because Kṛṣṇa is all-famous He’s God, not that He’s God (the point to be proven) and therefore all-famous. So just how famous is Kṛṣṇa? One argument Śrīla Prabhupāda gives in support of Kṛṣṇa’s being the most famous person is the longevity of His fame. Kṛṣṇa appeared on earth fifty centuries ago, and people still know about Him and revere His *Bhagavad-gītā* (“The Song of Bhagavān”). His fame is not of the fifteen-minute variety. Although He became known in the West a relatively short time ago, He has been famous in India throughout the millennia since His time there. The historic period we live in heavily influences our perception of things. We tend to think of anyone’s fame in the context of the current view of human history, which extends back a mere few thousand years. But those of us who acknowledge the authority of the Vedic literature understand that advanced human beings have been on earth for millions of years. And throughout that time, there has always been a civilization guided at least somewhat by the Vedic literature, which includes not only the original Vedas, but also the *Purāṇas*, the *Itihāsas*, and other related works. Although Kṛṣṇa appeared on earth five thousand years ago, He was already known through the Vedic literature, especially the *Purāṇas* and *Itihāsas*, which include the *Mahābhārata*. Some readers might challenge the idea that historical works like the *Mahābhārata* existed before Kṛṣṇa’s time on earth. But Śrīla Jīva Gosvāmī in his *Tattva-sandarbha* cites scriptural evidence to prove that all the Vedic literary works exist eternally and, like Kṛṣṇa’s avatars, periodically appear and disappear according to Kṛṣṇa’s inconceivable plan. A verse found in the *Hari-vaṁśa* (a supplement to the *Mahābhārata*) and elsewhere tells us, “In the Vedic literature, including the *Rāmāyaṇa*, *Purāṇas*, and *Mahābhārata*, from the very beginning to the end, as well as within the middle, only Hari [Kṛṣna], the Supreme Personality of Godhead, is explained.” Hari is a common name for Kṛṣṇa. For example, here’s a verse speaking about Kṛṣṇa in Vrindavan: “Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.” (*Bhāgavatam* 10.28.14) The Hari-vaṁśa verse tells us that not only is Kṛṣṇa known in the Vedic literature, but it’s actually all about Him. Granted, there are people today who have not heard of Kṛṣṇa, but that doesn’t mean He’s not famous perennially and—in the literal sense—universally. Maybe He’s hiding from them. If they look for the Absolute Truth by reading the scriptures Śrīla Prabhupāda gave us, they’ll discover just how famous Kṛṣṇa is. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Vedic Thoughts Whatever a person may be in the estimation of the social order of things, if he tries to reciprocate a feeling of love towards the Supreme Personality of Godhead and is satisfied with the blessings of the Lord, he will at once feel the highest peace of mind, for which he is hankering life after life. Peace of mind, or in other words the healthy state of mind, can be achieved only when the mind is situated in the transcendental loving service of the Lord. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhāgavatam*, 2.6.6, Purport Those who desire liberation from material existence and who wish to become eternally happy should always chant Kṛṣṇa’s holy name. This is Mahāprabhu’s order. Therefore the devotees consider themselves servants of the holy name, every living entity as meant for Kṛṣṇa’s enjoyment, and every object as meant for His service. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura *Amṛta Vāṇī*, Section: “Chanting the Holy Name” The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of *māyā*. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation. Śrī Caitanya Mahāprabhu *Śrī Caitanya-caritāmṛta, Madhya-līlā* 20.123 Embodied beings experience the reactions of positive and negative mental acts through the mind, the reactions of positive and negative physical acts through the body, and the result of positive and negative vocal acts through the organ of speech. *Manu-saṁhitā* 12.8 Oṁ. O Śrī Viṣṇu! By chanting Your name, which is conscious and glorious, we who have little knowledge about the name attain true insight. This name is eternal. *Ṛg Veda* 1.156.3 One should take shelter of Lord Hari, Kṛṣṇa. One should not take shelter of anyone but Him. One should not strive to attain anyone but Him. One should not desire anyone but Him. One should not have any goal but Him. Lord Śiva *Sanat-kumāra-saṁhitā* 120 My dear King, the Personality of Godhead is the ultimate controller. He is the Supreme Soul and the supreme shelter of all beings. When meditated upon by those about to die, He reveals to them their own eternal spiritual identity. Śukadeva Gosvāmi *Śrīmad-Bhāgavatam* 12.3.50 Because human beings are creatures of faith, after death they each obtain a result according to their faith and sentiments. So let them have full faith in the Lord. *Chāndogya* *Upaniṣad* 3.14.2 BTG54-02, 2020