# Back to Godhead Magazine #55 *2021 (05)* Back to Godhead Magazine #55-05, 2021 PDF-View Welcome In this issue we celebrate the sacred month of Dāmodara, or Kārttika, which begins toward the end of October, with an extensive article by Satyarāja Dāsa that deals not only with the famous pastime of Kṛṣṇa’s being tied to a grinding mortar by His mother, but also with Kṛṣṇa’s relationship with Śrīmatī Rādhārāṇī. The supreme divine couple is known by many names, one of them being Rādhā-Dāmodara. Like many of Kṛṣṇa’s familiar pastimes, the Dāmodara Līlā is narrated in the Tenth Canto of *Śrīmad-Bhāgavatam*, which devotes ninety chapters to Kṛṣṇa’s life on earth fifty centuries ago. Garuāṅga Darśana Dāsa presents a canto-by-canto overview of the Bhāgavatam, the work regarded as a form of Kṛṣṇa Himself. In his opening lecture, Śrīla Prabhupāda tells of Kṛṣṇa’s devotee Yudhiṣṭhira’s eagerness to hear everything about Kṛṣṇa, with Prabhupāda’s own pure devotion being evident as he speaks of “Kṛṣṇa: Such a Nice Friend.” Jitentra Savanur, in “A Superior Definition of Mukti,” discusses the topic of liberation. Some groups of transcendentalists aspire for the impersonal liberation of merging into the Absolute. But pure devotees want only the liberation that is a byproduct of mature love for Kṛṣṇa. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Letters *Changing Fate* Can one change his fate by his own actions? Tuhin Via the Internet *Reply:* As conditioned souls in the material world, with mundane consciousness, we get what we pay for—*karmic* reactions. But the intelligent person, by pursuing the transcendental path of *bhakti-yoga*, makes a unique position for himself. Kṛṣṇa spends a lot time in discussion about choosing the steps to get out of the *karmic* cycle. If we offer Him what we do, then we are free from the reactions. Worshiping Kṛṣṇa destroys *karmic* reactions. A verse quoted in Śrīla Prabhupāda’s Nectar of Devotion says that if we raise our hands while praising the Lord in the temple, our sinful reactions go away, just as birds fly away when we clap our hands. Kṛṣṇa says that chanting His names erases all one’s past *karma*. To help us reach Him, He will personally make customized arrangements in our lives that were not in our fate before surrendering to Him. Kṛṣṇa sends His representatives to guide us in how to properly execute our duties in Kṛṣṇa consciousness. He is more than doing His part to get us back to Him. Now, with the help of the spiritual master, we can do our part in this lifetime. There is no time to waste in this surrendering process. Our lives are very short. *The Purpose of Life* What is purpose of human life on this earth, and what is the secret of life? Ganesh Via the Internet *Reply:* The intelligent human being will inquire about the Absolute Truth and engage in the process of self-realization, guided by spiritual authorities who represent God, Kṛṣṇa. All our questions can be answered and the real purpose of life can be perfected by proper study and training. Only human beings have the intelligence to reach the stage of enlightenment where they can find out who they are, who God is, and what they should be doing in this lifetime. God is in everyone’s heart, and He is waiting patiently for us to turn to Him for answers and for instructions by which we can attain perfection. When we are sincere, God sends His representative to help us. Kṛṣṇa gives His instructions in different scriptures, and recommends different processes of purification at different times. The Vedas give complete direction and recommend the chanting of the holy names for direct communication with the Lord. The authorized method of self-realization Śrīla Prabhupāda gave us is perfect for this age when it is very difficult to concentrate on spiritual things. It has been successful all over the world, and many people are experiencing a revolutionary change in consciousness. This lifetime is the chance to step off the wheel of birth and death that we are stuck on and to achieve complete liberation. When Kṛṣṇa is pleased by our service to Him, then He will allow us to go to Him. That is the real perfection in human life. We have a golden opportunity, so everyone should take advantage of it. It is a joyful process, and anyone can take part. *Reading the Gītā* How to read *Bhagavad-gītā* properly? Pranjal Via the Internet *Reply:* Kṛṣṇa recommended to Arjuna that he hear submissively and with attention. If you read Śrīla Prabhupāda’s translation and purports, you will receive a perfect injection of the Lord’s message. Kṛṣṇa says that to access the full potency of the message, we must hear from His representative. It is best if you can study *Bhagavad-gītā* with advanced devotees, such as in a reading group, a study group, a seminar, or a retreat. In that way you can have discussions and get all your questions answered. There are several online study groups, and most of our temples have regular classes on the Gītā. Your study of the Gītā should never end. Even if you read it many times, you will always get new realizations. *Tough Times* I’m going through a very rough phase of my life. I want peace of mind, but I have no trust in people, no one to talk to, no one to share with about my deathlike pain in life. How can I get my share of happiness and peace of mind? How can ISKCON help me? I only thank God for giving me food and shelter. Abhishek Via the Internet *Reply: I*n these challenging times, it seems you are not alone in going through difficulties. It is good that you have gratitude for the basic necessities. Kṛṣṇa will test one’s faith and devotion at times, so this might be what is going on in your life. Yes, we must look for help and strength from devotees and Kṛṣṇa when things get tough. There are always tribulations that pinch us hard and make us look at how miserable this material existence is without Kṛṣṇa. He is calling us home and sometimes helping us get there in ways we don’t always understand until later. Try to see it that way and take shelter of your local temple or of Kṛṣṇa conscious association available on the internet. There are live temple webcams where you can hear daily classes and see āratis. ISKCON has many seminars and chanting festivals all over the world. And Śrīla Prabhupāda’s recorded classes can be found online. Increase your reading of Prabhupāda’s books, and chant the *mahā-mantra* as much as possible. There is a real shelter in *bhakti* that separates us from much of the influence of the crazy material world. Founder's Lecture: Kṛṣṇa Such a Nice Friend *When Vidura returns to Hastinapura, King Yudhisthira is eager to hear all about Kṛṣṇa, now living in Dwarka.* Geneva—June 2, 1974 King Yudhiṣṭhira wants to hear news of his dear friend, who is our eternal friend too. > api naḥ suhṛdas tāta > bāndhavāḥ kṛṣṇa-devatāḥ > dṛṣṭāḥ śrutā vā yadavaḥ > sva-puryāṁ sukham āsate “My uncle, you must have visited Dwarka. In that holy place there are our friends and well-wishers, the descendants of Yadu, who are always rapt in the service of Lord Śrī Kṛṣṇa. You might have seen them or heard about them. Are they all living happily in their abodes?*” —Śrīmad-Bhāgavatam* 1.13.11 After meeting Vidura, Yudhiṣṭhira Mahārāja first asked about the family of Kṛṣṇa. That is Kṛṣṇa consciousness. He was always thinking of Kṛṣṇa. Vidura had come back home after touring different places of pilgrimage. Dwarka is one of the celebrated places of pilgrimage. So Yudhiṣṭhira expected, “Vidura must have gone to Dwarka, so he must have some news from Kṛṣṇa’s place.” Kṛṣṇa is the most intimate friend of the Pāṇḍavas. Therefore Yudhiṣṭhira says naḥ, “our.” Suhṛdaḥ means always thinking of others’ good. That is called suhṛdaḥ, when the heart is not contaminated. Hṛdaḥ means “heart,” and su means “very good.” In the *Bhagavad-gītā* (5.29) Kṛṣṇa says, suhṛda sarva-bhūtānām: “I am the well-wisher of all living entities.” Kṛṣṇa is suhṛda just as the father is the well-wisher or intimate friend of his sons. Here in the material world, although I may be your well-wisher and you may be my well-wisher, there is some personal interest. Unless there is some interest for my personal benefit, I cannot become your suhṛda. This is material suhṛda. But spiritual suhṛda is different. Spiritual suhṛda means that because everyone is suffering for want of spiritual consciousness, Kṛṣṇa consciousness, the attempt should be made so that everyone becomes Kṛṣṇa conscious. That is spiritual suhṛda. We are now entangled. Actually our position in this material existence is not very good. Everyone sees it practically. Still they want to adjust. “Let us make it good. Let us make it good.” That is called punaḥ punaś carvita-carvaṇānām: “again and again chewing the chewed.” Generally a father, especially in India, wants that his son may be well situated. Therefore we don’t get Indian youth very much in our Society, because the father and mother settle them. They get them married and give them some earning capacity, either by service or business. So the young man becomes satisfied. “This is the end of life.” Gṛhamedhī. “Now I am married. It is my duty to stick to the gṛha, the household, and enjoy my senses, that’s all.” That is called gṛhamedhī life. It is better that one sacrifice for Kṛṣṇa. You American and European boys and girls, your qualification is—I said in the beginning—that you have got a renouncing spirit. That is a great qualification. It is called tyāga. Renunciation is an opulence also. Kṛṣṇa has six main opulences, and one of them is renunciation. > aiśvaryasya samagrasya > vīryasya yaśasaḥ śriyaḥ > jñāna-vairāgyayoś caiva > ṣaṇṇāṁ bhaga itīṅganā “Full wealth, strength, fame, beauty, knowledge, and renunciation—these are the six opulences of the Supreme Personality of Godhead.” (*Viṣṇu Purāṇa* 6.5.47) Vairāgya means renunciation. You have had enough of this material enjoyment. You have enjoyed. Or you have seen that there is actually no profit in so-called enjoyment. Therefore you are in a spirit of renunciation. That is natural. If one has enjoyed very much, the next stage will be renunciation. This is natural. So because you have got a renouncing spirit, you are taking Kṛṣṇa consciousness very nicely, very eagerly. *Jñāna-vairāgya*, knowledge and renunciation—that is required. I therefore sometimes like these hippies because they have a spirit of renunciation. That is a very good position. They simply require *jñāna*, or knowledge. Then their life will be successful. To bring one to the platform of renunciation is a very difficult job. Especially when one has got a nice wife, nice home, nice bank balance, it is very, very difficult. Therefore when one is anxious to take to Kṛṣṇa consciousness but is entrapped with this binding—nice wife, nice children, nice home, nice bank balance—Kṛṣṇa, in order to give such a devotee facility, takes it away. > yasyāham anugṛhṇāmi > hariṣye tad-dhanaṁ śanaiḥ > tato ’dhanaṁ tyajanty asya > svajanā duḥkha-duḥkhitam “If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.” *(Bhāgavatam* 10.88.8) Kṛṣṇa did this with the Pāṇḍavas. The Pāṇḍavas were devotees, but at the same time they were royalty. There was attachment. So therefore Kṛṣṇa took away everything—their kingdom, their wife, their position, their honor—to test them. And still they did not give up Kṛṣṇa. Therefore they came out victorious. So Kṛṣṇa sometimes tests to see how much one is a devotee. He forcibly makes the devotee renounced. That is Kṛṣṇa’s special favor. *Queen Kuntī’s Regret* So this *vairāgya-jñāna* is required. We were discussing last night also, *vīta-rāga-bhaya-krodhā*: “Being freed from attachment, fear. and anger . . .” (*Gītā* 4.10). These things are required. One must become completely detached: “What is this nonsense material life?” That’s a very good qualification. If one understands this perfectly—“This is all rubbish, this material enjoyment”—it is a great qualification. *Akiñcana*. *Akiñcana* means not possessing anything material. *Akiñcana*-gocara. When Queen Kuntī was receiving Kṛṣṇa, she said, “My dear Kṛṣṇa, You are akiñcana-gocara: You are realized by a person who has no material possessions. And You have now given us so many material possessions. How can we understand You?” Kuntī was regretting. “When we are in distress, You are always with us. You have given us a kingdom and everything, and now You are going away to Dwarka. What is this, Kṛṣṇa? Better to let us go again to that distressed condition so that You remain with us.” Kṛṣṇa is akiñcana-gocara. For anyone who wants to enjoy material life, it is not possible to become fully Kṛṣṇa conscious. This is very secret. Therefore Caitanya Mahāprabhu said, *niṣkiñcanasya bhagavad-bhajanonmukhasya. Bhagavad-bhajana*—to become a devotee, Kṛṣṇa conscious—is meant for the niṣkiñcana, one who does not possess anything in the material world. That does not mean he should be poverty-stricken. No. He should know it fully that “Nothing belongs to me; everything belongs to Kṛṣṇa. I am simply His servant, that’s all.” This is called akiñcana. If I think, “Keeping Kṛṣṇa in front, let me possess some material things,” that is another cheating. You should be fully conscious that “Everything belongs to Kṛṣṇa and nothing belongs to us.” Then Kṛṣṇa becomes your suhṛda, dear friend. He takes charge to see that your ultimate benefit will be there. Kṛṣṇa says, > teṣāṁ satata-yuktānāṁ > bhajatāṁ prīti-pūrvakam > dadāmi buddhi-yogaṁ taṁ > yena mām upayānti te “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” *(Gītā* 10.10) *Prīti-pūrvakam*. This is the very great determination that “Kṛṣṇa, I simply want You, nothing else. Nothing.” Caitanya Mahāprabhu has taught this philosophy repeatedly. Niṣkiñcanasya *bhagavad-bhajana*. He Himself became *niṣkiñcana*. He is Kṛṣṇa Himself, most opulent. Caitanya Mahāprabhu had the most beautiful wife, the goddess of fortune, Viṣṇu-priyā, Lakṣmī-priyā. But for the benefit of the whole world, although He is Kṛṣṇa He showed us the example. At the age of twenty-four He took *sannyāsa*. He was not unhappy in His home. He had His very affectionate mother and most affectionate wife, beloved wife. It is very difficult to renounce the affection of one’s mother and the love of one’s wife. But Caitanya Mahāprabhu did it. In the *Bhāgavatam* it is said, sudustyaja, “very difficult to give up.” Tyaktvā sudustyaja-surepsita-*rājya-lakṣmīm*. And *rājya-lakṣmīm*. Caitanya Mahāprabhu had such a nice, beautiful wife, desired even by the demigods. But He gave her up. *Real Renunciation* Agād araṇyam. Araṇyam means going to the forest or taking *sannyāsa*. The recommendation that a man should go to the Himalayas or the forest does not mean that one should actually go there. The idea is that one should give up family affection and dedicate his whole life for Kṛṣṇa’s service. That is really going to the forest. Going to the forest may be beneficial for his personal self, but real renunciation is to have no more interest in the limited jurisdiction of family, society, or national and international concerns, but the whole interest is for Kṛṣṇa. That is real renunciation. That is described in the *Bhagavad-gītā*. Renunciation does not mean to give up this world. That I was explaining. Our philosophy is not that the jagat is *mithyā*—that the world is false. Why should the jagat be *mithyā*? We don’t say that. Jagat, the world, is a fact. It may be temporary, but it is a fact. Now, so long as we have got this jagat, let us utilize it for Kṛṣṇa. That is renunciation. We cannot say that this microphone is mithyā, false. So long as the microphone is in my possession, let it be used for Kṛṣṇa’s service. This is renunciation. Everyone is using the microphone and these modern machines for personal gain. But we are not using them for personal gain. We are traveling all over the world, spending so much money, flying on jet planes, just to push Kṛṣṇa consciousness as much as possible. This is renunciation, not sitting in one place doing nothing and thinking we will become Kṛṣṇa conscious. Then there will be falldown. Don’t imitate Haridāsa Ṭhākura. That is not possible. You must work. *Accept the Eternal Position* So Kṛṣṇa is suhṛda. Here it is said, api naḥ suhṛdas tata bāndhavāḥ kṛṣṇa-devatāḥ. Kṛṣṇa-devatāḥ means one who has accepted Kṛṣṇa as the worshipable Deity. There are so many demigods that people have taken to worship. The Romans were worshiping demigods. The Indians, in India, also worship demigods. That will not make you happy. People are very much attached to enjoying this material world, so they worship Durgā, Kālī, or Lord Śiva. They immediately get some material benefit. But what will you do with some temporary material benefit? That is the instruction of Kṛṣṇa. Don’t be attracted by the temporary material benefits. Just try for permanent, eternal benefit. Go back to home, back to Godhead. Otherwise, what will you do? Suppose you become a king. How long will you remain a king? Or there are so many dangers. Sometimes the kings are beheaded. King John was beheaded. The material position is always tilting. Yes. There is no fixed position. It will end. Therefore Kṛṣṇa says, antavat tu phalaṁ teṣām. Antavat means it will end, today or tomorrow or a hundred years after. It will end. You are eternal. Why should you hanker after these things which will exist for some few years? You are eternal. Accept the eternal position. That is the Kṛṣṇa consciousness movement. Eternal position. For that eternal position, you have to make kṛṣṇa-devatāḥ, Kṛṣṇa as your worshipable Deity. Kṛṣṇa is eternal, and if you fix up your service to Kṛṣṇa, then Kṛṣṇa will accept you as His servant; naturally you become eternal. There is a very nice story. Not a nice story—a fact. Sāvitrī-Satyavān. This incident is mentioned in the śāstras to give us a lesson. Sāvitrī was a very chaste, devoted woman. In India, in order to become very chaste and devoted to the husband, the women observe a ritualistic ceremony to worship Sāvitrī-Satyavān. Sāvitrī was in love with a boy who was destined to die on the marriage date. Still she married him. She knew, “As soon as I will be married, on the same day my husband will die.” So the husband died, but she pleased Yamarāja so much so that Yamarāja was ready to give her some benediction. Yamarāja said, “What benediction do you want?” “Now, as woman, I wish that I may have a son.” “All right, you will get a son.” Then she said, “If you are taking away my husband, how I will get my son?” So her husband was made alive. So kṛṣṇa-devatāḥ. If you actually want to be eternally blissful, take to kṛṣṇa-devatāḥ. There is no need of praying, “Make me immortal.” No. If you accept kṛṣṇa-devatāḥ, then automatically you will be immortal, just as with the benediction “Yes, you will get a son” automatically her husband was made alive. *In Everyone’s Heart* Yudhiṣṭhira Mahārāja is asking, “Did you see them, the Yadu families, who have Kṛṣṇa as their worshipable Deity? Are they happy in their home, Dwarka?” In this way Kṛṣṇa consciousness means always thinking of Kṛṣṇa. Make Kṛṣṇa the friend. Kṛṣṇa says, *suhṛdaṁ* *sarva-bhūtānām*: “I am the well-wisher of all living entities.” *(Gītā* 5.29) Actually Kṛṣṇa is the only friend, and He is sitting in everyone’s heart. He is such a nice friend that He is simply trying to induce us to turn our face towards Him. He is coming as an avatar, an incarnation, and He is giving us advice from within. *Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja* *(Gītā* 18.66). He’s such a nice friend. Although we have left Kṛṣṇa, Kṛṣṇa has not left us. Here He is living with me within my heart to give me advice. “Please come back.” > Sarva-dharmān parityajya mām ekam śaraṇaṁ vraja. Kṛṣṇa is such a nice friend that even to the enemy He gives the greatest benediction. Just like Pūtanā. Pūtanā came to kill Kṛṣṇa, smearing poison on her breast. But Kṛṣṇa gave her promotion to the motherly platform. Kṛṣṇa is so grateful. “This demon might have come to Me to poison Me, but I have sucked her breast. She has become My mother; therefore she must get the position of My mother.” Kṛṣṇa is so grateful. If you give a little service to Kṛṣṇa sincerely, Kṛṣṇa will never forget you. And He’s so powerful. If Kṛṣṇa becomes your friend and Kṛṣṇa remembers you, then what more can you want? Just imagine. Here it is said, *kṛṣṇa-devatāḥ*. Fix up your mind in Kṛṣṇa and be happy. Thank you very much. Śrīla Prabhupāda Speaks Out: Unnecessary Interpretation This exchange between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and some of his disciples took place in Seattle, Washington, on October 10, 1968. Śrīla Prabhupāda: How is the body growing? On account of the presence of that small particle, the soul. Take, for example, this boy. This boy has got a small stature of body. Now, this boy will grow a very stout and strong body in his young manhood, say by the age of twenty-four years. Then that young-man body will go; another body will come. How is it all becoming possible? On account of the presence of the small particle, the soul. But if that particle of soul is taken away or if it goes away, this body will no longer grow or change. These are the subject matters of meditation. But when you come to the point of understanding that “I am not this body—I am spirit soul,” then the next stage will be “What is the function of the soul?” That function of the soul is Kṛṣṇa consciousness, working in Kṛṣṇa consciousness. So in the present age one has to take directly to the function of the soul. Then other understandings will automatically come. It is not possible at present that you can go to a secluded place and peacefully sit there and meditate. It is not possible in this age. It is impossible. If you try artificially, it will be a failure. Therefore you have to take to this process: harer nāma harer nāma harer nāmaiva kevalam/ kalau nāsty eva nāsty eva nāsty eva gatir anyathā—“In this Age of Kali there is no alternative for self-realization but this chanting of Hare Kṛṣṇa, chanting of the Lord’s holy name.” That is the practical, real fact. Disciple: Śrīla Prabhupāda, is there any way for a Christian in this age ¬– without the help of a spiritual master—to reach the spiritual sky through reading the words of Jesus Christ in the Bible and trying to follow his teachings? Śrīla Prabhupāda: When you read the Bible, you are following the spiritual master. How can you say “without a spiritual master”? As soon as you read the Bible, that means you are following the instruction of Lord Jesus Christ. That means you are following the spiritual master. So where is the opportunity of being without the spiritual master? Disciple: I was referring to a living spiritual master. Śrīla Prabhupāda: There is no question of whether the spiritual master is “living.” The spiritual master is eternal. Now, your question was what to do “without the spiritual master.” Without the spiritual master you cannot be, at any stage of your life. You may accept this spiritual master or that spiritual master. That is a different thing. But you have to accept. When you say “reading the Bible,” that means you are following the spiritual master, represented by some priest or some clergyman in the line of Lord Jesus Christ. So in any case you have to follow the spiritual master. There cannot be the question of “without the spiritual master.” Is that clear? Disciple: I mean, for instance, we couldn’t understand the teachings of *Bhagavad-gītā* without your help, Śrīla Prabhupāda, without your presentation. Śrīla Prabhupāda: Similarly, you have to understand the Bible with the help of Christ and the priest in the church. Disciple: Yes, but is the priest receiving a good interpretation from his disciplic succession or his bishop? Because there seems to be some kind of discrepancy in the interpretation of the Bible. There are many different sects of Christianity that interpret the Bible in different ways. Śrīla Prabhupāda: Of course, there cannot be any interpretation of the Bible. Then the Bible itself has no authority. It is just like the old saying. “Call a spade a spade.” Now, if someone calls it something else, that is another thing. He’s not a spiritual master. For instance, this is a watch. Everybody has called it a watch. But if I called it a spectacle, then what is the value of my being a so-called spiritual master? I’m misleading. “It is a watch.” That I must say. So when someone makes some misrepresentation, he’s not a bona fide spiritual master. Reject such a spiritual master immediately. That intelligence you must have: Who is a pseudo spiritual master, and who is a real spiritual master? Otherwise, you’ll be cheated. And that is being done. Everyone is interpreting in his own way. The *Bhagavad-gītā*—there are thousands of editions, and all of them have tried to interpret in their own way. All nonsense. They should all be thrown away. Simply you have to read *Bhagavad-gītā* as it is. Then you’ll understand. There is no question of interpretation. Then the authority is gone. As soon as you interpret there is no authority. Take a law book. Do you mean to say that in court, if you say before the judge, “My dear lord, I interpret this passage in this way,” it will be accepted? The judge will at once say, “Who are you to interpret? You have no right.” After all, then what would be the authority of the law book if everyone came and said, “I interpret in this way”? When is interpretation required? When a thing is not understood. If I say “This is a watch” and everyone understands that “This is a watch, yes,” then where is the opportunity of interpreting that “This is a spectacle”? So unnecessary interpretation is not required, and that is not bona fide. And those who are interpreting unnecessarily—they should be rejected immediately. Immediately, without any consideration. A Pause for Prayer O my Lord Kṛṣṇa, I beg to offer my prayers unto You. My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahmā do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Mādhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service. —Śrīla Rūpa Gosvāmī Quoted by Śrīla Prabhupāda in his purport to *Śrīmad-Bhāgavatam* 1.11.26 The Strange Demons of India’s Epics *How to view the seemingly impossible entities in the epics in a way that allows the valuable lessons of these great works to benefit us.* Caitanya Caraṇa Dāsa How can we make sense of the universe portrayed in the Rāmāyaṇa and Mahābhārata, filled as it is with seemingly impossible beings? *Why the Unfamiliar Often Seems Unacceptable* The human mind has its own way of structuring our perceptions so that we can function properly. Ghosts and other such supernatural beings disturb us not just because they threaten us directly but also because their very existence threatens the foundational order of our life. Suppose we encounter doors that seem to open with nobody nearby or objects that fall down without any apparent cause. These eerie occurrences alarm us not just because they indicate the presence of something unseen that might be malevolent, but also because they threaten our very conception of what we need to take into account while functioning in our daily lives. If we are walking on a rural road, we might be careful to watch out for snakes or other dangerous creatures. But if a stone from the road suddenly jumps up and hits us on the face, the result is not just an injury to our body, but also a threat to our conception of how things are and what things we need to watch out for. No wonder we aren’t comfortable with whatever seems utterly unfamiliar. And for many of us, supernatural beings such as demons can seem utterly unfamiliar. While some of us may be curious when we encounter the unfamiliar, that curiosity is more often than not within the context of security—we may want to take some calculated risks to increase our knowledge, but won’t want to recklessly rush into total uncertainty. Intrepid explorers may be driven by curiosity to unfathomable depths of the ocean, to unscaled heights of space, or even to lands never before reached by humanity. But if those explorers are so foolhardy as to rush blindly into the unfamiliar, they might not live long enough to explore much. Therefore the structuring of our perceptions is necessary for our survival and functioning, and requires that, at least initially, we withhold acceptance of things that seem strange. Only when we can discern at least an overall context that seems familiar can we place unfamiliar things or beings within our pre-existing structure of perceptions. When we get some sense of who or what they are, what they do, and especially how they are likely to affect our world, then gradually that familiarization leads to acceptance. Due to our default reservations about the unfamiliar, we naturally question the presence in the epics of beings such as demons that we don’t see in our normal day-to-day lives. Of course, we see nowadays an increasing variety of beings in the fictional worlds of the Marvel Universe. Indeed, beings with supernatural powers, as found in comic books or movies, fill our entertainment menu, and even our mental landscape. We know that such beings are fictional. Are the characters in the epics similarly fictional? *Humility Is the Key to Discovery* Before deeming an epic’s strange beings fictional, we can consider how what we might have once dismissed as fictional has turned out to be factual in, among all places, the world of science. Our study of the world of matter has revealed matter to be far more complex than what had been previously conceived by even the pioneering scientific minds of the past. Toward the end of the nineteenth century, Lord Kelvin (in)famously said that the study of physics, which is essentially the study of matter, had more or less reached its end; future generations of physicists would have nothing more to do than to just fill in the details. In an ironic twist that is a lesson in humility, the developments of atomic physics, especially in the quantum domain, opened an unfathomed and possibly unfathomable universe within the atom. If science with its focus on the study of matter can discover how matter is far more complicated than our preconceptions, then couldn’t we have a similar humility in the domain of consciousness? Might past spiritual researchers who adopted a more consciousness-centered approach to reality have experienced levels of reality different from what we now experience? Might they have encountered conscious beings different from what we presently encounter? The *Bhagavad-gītā* explains that consciousness comes essentially from a nonmaterial spark of spirit. And that spark, being transcendental to matter, can manifest through any suitable material medium (*Gītā* 2.24–25). Thus, conscious beings can assume forms radically different from the forms in our experience, which might include forms such as those of demons. Even if we grant the possibility of the existence of such beings, the question arises: Why are they not visible now when they were visible earlier? One reason is that, as the epics indicate, in the past the universe was better connected—there was greater interaction between various kinds of conscious beings who exist at different levels of reality. In the current cosmic age known as Kali-yuga, as human consciousness shrank because of its obsession with matter, our connection with other strata of reality and with beings who normally inhabit those different strata decreased. While such reasoning does not prove the existence of demons, it does provide some rationale for us to adopt a humbler approach when encountering the unfamiliar in the epics. Moreover, we need to keep in mind the limitations of the inductive method in extrapolating from our finite experience in our time and space to a time vastly different from ours and to a space that encompassed levels of reality far different from ours. If we focus on what the actions of the demons convey—not on the rationality of their existence—our study will be more in harmony with the purpose of the epics themselves. They don’t obsess over establishing the existence of the demons; they focus on demonstrating through the demons the consequences of character flaws and ill-considered choices. Thus they provide us vivid narratives that can inspire us to choose wisely. By aligning our focus with the epics’ focus, we can avoid the pitfall of intellectual arrogance and find in the epics many insights for our ethical empowerment. *Finding the Familiar in the Unfamiliar* Once we get past that mental block of visceral skepticism, we can appreciate that demons often share our human desires, emotions, aspirations, and apprehensions; they just have a different set of physical tools and abilities to fulfill their desires. Thus a demon king with ten heads might initially seem outlandish for us, but instead of obsessing over the strangeness of the form, we can focus on how his desires are not so different from ours. In the Rāmāyaṇa the ten-headed Rāvaṇa craves political power, sensual pleasure, and perpetual life—cravings we can easily identify with. He has extraordinary powers, such as the ability to regenerate his heads or hands when they are cut off. With such powers he seeks to pursue his ordinary creature desires with extraordinary brutality. He often transgresses, blatantly and brazenly, the boundaries of civilized conduct that keep human society orderly. Through such narratives, the epics prod us to ask whether his extraordinary powers were blessings or curses. If Rāvaṇa hadn’t had the blessings he had solicited and received from the gods, he wouldn’t have terrorized the universe so much. Lack of extraordinary powers would not only have prevented him from doing so many misdeeds but would also have rendered him unable to inflict so much suffering on his countless victims. We often crave greater ability than what we have presently because we feel inadequate and insecure when we compare ourselves with others of superior ability. While greater ability can be helpful if used properly, it can also be harmful if used improperly, as demonstrated through stories like those of Rāvaṇa. More important than expanding our ability is elevating our mentality. Extraordinary ability with an ordinary mentality that craves power and pleasure may well lead to extraordinary perversity. Why? Because what we refer to as the ordinary mentality is not so much harmless as weaponless. That typical mentality has a fair share of human vice within it. Despite the presence of vice, we hesitate to act in harmful ways because we fear the consequences; we know we can’t get away with such actions. The same principle applies to our giving in to temptation. Most of us hesitate to give in to temptation, especially the temptation of something readily accessible, not so much because we have the moral strength to turn away from temptation, but because we have the common-sense awareness that we aren’t shielded from the consequences of indulgence. But if we were to acquire extraordinary powers by which we believed we would no longer be held accountable for our indulgences, then many of us would indulge far more than we presently do. Thus when Rāvaṇa thought he could get away with anything, he started sacking kingdoms, slaughtering sages, and seizing damsels—nonchalantly. He even prided himself on his ability to do things others couldn’t do or couldn’t get away with. Thus if we look at the characters in the epics beyond their strange forms and strange abilities, we will find mentalities that seem eerily or even scarily similar to ours. When we familiarize ourselves with the world of the epics, wherein demons are a normal presence, that familiarization will make the existence of demons not just possible, but also valuable for us to learn vital lessons for our self-improvement. The epics have served humanity, indeed millions of people, for millennia because of the invaluable and even indispensable ethical lessons that can be drawn from their characters. The epics stand ready to similarly empower us. *Caitanya Caraṇa Dāsa 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, “Gītā-Daily,*” visit gitadaily.com.* *Śrīmad-Bhagavatam*: The Book Form of Lord Kṛṣṇa *We are advised to read the Bhagavatam from the beginning and progress gradually to the Tenth Canto, Kṛṣṇa’s lovely face.* By Gaurāṅga Darśana Dāsa A brief outline of the twelve cantos of the *Bhāgavatam*, which represent the bodily limbs of Lord Kṛṣṇa and present ten transcendental topics. Of all the sacred Vaiṣṇava scriptures, *Śrīmad-Bhāgavatam* is considered the topmost. Lord Śrī Caitanya Mahāprabhu hailed the Bhāgavatam as the spotless authority (*pramāṇam amalam*) amongst the Vedic literatures. Śrīla Rūpa Gosvāmī, in his *Bhakti-rasāmṛta-sindhu*, declared that hearing *Śrīmad-Bhāgavatam* is one of the five most potent forms of *bhakti-yoga*. Śrīla Prabhupāda regarded *Śrīmad-Bhāgavatam*, which is the sound representation of Lord Kṛṣṇa, as the postgraduate study of the science of Godhead. *Śrīmad-*Bhāgavatam** was compiled by Śrīla Vyāsadeva, the literary incarnation of Godhead, in the maturity of his knowledge. The *Bhāgavatam* gave complete satisfaction to its author, who was not satisfied with his earlier works, including various other *Purāṇas* and the *Mahābhārata*. All the Vedic scriptures together are compared to a desire-fulfilling tree, and *Śrīmad-*Bhāgavatam** is the ripened fruit of that tree, the essence of all scriptures (*akhila-śruti-sāram*). *The Bhāgavatam’s Cantos Are Kṛṣṇa’s Limbs* *Śrīmad-Bhāgavatam* is nondifferent from the Supreme Personality of Godhead Lord Kṛṣṇa. It is the granthāvatāra, or book incarnation of Lord Kṛṣṇa, narrating the pastimes of His various avatars. After His time on earth, Kṛṣṇa returned in the form of this book to shed light on the misdirected civilization of Kali-yuga. *Śrīmad-Bhāgavatam’s* twelve cantos represent the limbs of Lord Śrī Kṛṣṇa’s transcendental body, according to the following verses of the *Padma* *Purāṇa*. > pādau yadīyau prathama-dvitīyau > tṛtīya-tūryau kathitau yad-ūrū > nābhis tathā pañcama eva ṣaṣtho > bhujāntaraṁ dor-yugalaṁ tathānyau > kaṇṭhas tu rājan navamo yadīyo > mukhāravindaṁ daśamaḥ praphullam > ekādaśo yasya lalāṭa-paṭṭaṁ > śiro’pi tu dvādaśa eva bhāti > tam ādidevaṁ karuṇā-nidhānaṁ > tamāla-varṇaṁ suhitāvatāram > apāra-saṁsāra-samudra-setuṁ > bhajāmahe bhāgavata-svarūpam “The First and Second Cantos of the *Bhāgavatam* are Śrī Kṛṣṇa’s lotus feet. The Third and Fourth Cantos are His thighs. The Fifth Canto is His navel. The Sixth Canto is His chest. The Seventh and Eighth Cantos are His arms. The Ninth Canto is His throat. The Tenth Canto is His beautiful lotus face. The Eleventh Canto is His forehead. The Twelfth Canto is His head. I bow down to that Lord, the ocean of mercy whose color is like that of a tamāla tree and who appears in this world for the welfare of all. I worship Him as the bridge for crossing the unfathomable ocean of material existence. The *Bhāgavatam* has appeared as His very Self.” To view the Deity of Kṛṣṇa in the temple, we are advised to begin at His lotus feet and gradually rise to His lotus face. Similarly, because the *Bhāgavatam* is nondifferent from Lord Kṛṣṇa, one should study it step by step from the first canto to the last. Śrīla Prabhupāda emphasizes, “The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly as with an ordinary book. It should be gone through chapter by chapter, one after another.” (Preface to Śrīmad-*Bhāgavatam*) *The Ten Topics of Śrīmad-Bhāgavatam* Glorified as a *mahā-purāṇa*, or “great Purāna,” *Śrīmad-Bhāgavatam* contains ten subjects, as described in this verse 2.10.1: > atra sargo visargaś ca > sthānaṁ poṣaṇam ūtayaḥ > manvantareśānukathā > nirodho muktir āśrayaḥ 1. *Sarga*: universal creation by the Supreme Lord 2. *Visarga*: secondary creation by Lord Brahmā 3. *Sthānam*: positioning of living entities in various planetary systems 4. *Poṣaṇam*: protection of the devotees by the Lord 5. *Ūti*: inclination to act 6. *Manvantara*: the reign of Manus 7. *Īśānukatha*: the topics of the Lord’s incarnations and devotees 8. *Nirodha*: annihilation 9. *Mukti*: liberation 10. *Āśraya*: the supreme shelter, Lord Kṛṣṇa. All aspects of knowledge important for human beings, summarized in the above ten categories, are described with various degrees of emphasis and analysis throughout the *Śrīmad-Bhāgavatam*. Although all these topics are spread throughout the Bhāgavatam, each is more vividly described in specific cantos. The ultimate purpose of the first nine topics is to help us understand the tenth topic, āśraya-tattva. The first nine topics deal with the Supreme Lord Kṛṣṇa’s various energies, expansions, majesty, and greatness. Understanding them helps us better appreciate His personal attributes and His activities with His dearest devotees as described in the Tenth Canto. Without studying the first nine topics, one might perceive the pastimes of Kṛṣṇa in the Tenth Canto as ordinary. *Śrīmad-Bhāgavatam in a Nutshell* The First and Second Cantos of the *Bhāgavatam* are considered the lotus feet of Lord Kṛṣṇa. They form a perfect prelude to the rest of the *Bhāgavatam* by introducing the reader to its key philosophical concepts and prominent characters. They also emphatically, categorically, and conclusively declare Lord Kṛṣṇa as the Supreme Personality of Godhead (*kṛṣṇas tu bhagavān svayam*) and *bhakti-yoga* as the topmost spiritual path. In the First Canto, Sūta Gosvāmī describes to the Naimisharaṇya sages the history of the *Bhāgavatam*; the birth and activities of Parīkṣit Mahārāja, who even chastised Kali, the personification of the current degraded age; and the exclusive dependence on Lord Kṛṣṇa by devotees like Uttarā, the Pāṇḍavas, Kunti, and Bhīṣma and Kṛṣṇa’s reciprocation with them. In the Second Canto, Śukadeva Gosvāmī describes the supremacy of *kṛṣṇa-bhakti* while presenting various other processes on the Vedic landscape, such as demigod worship and, as a part of *aṣṭānga* *yoga*, meditation on the universal form (*virāṭ-rūpa*) and the Supersoul (*Paramātmā*). He also explains the *catuḥ-ślokī* (the four seed verses of the *Bhāgavatam)* and finally defines the ten topics of the Bhāgavatam. The Third and Fourth Cantos correspond to Lord Kṛṣṇa’s thighs and predominantly describe the topics of sarga and visarga through the conversation of Vidura and Maitreya. The Third Canto also describes time, embryology, family life, *Sāṅkhya*, *bhakti-yoga*, *aṣṭāṅga-yoga*, *jñāna-yoga*, *karma*, and the spiritual and material worlds. We read the pastimes of Lord Varāha, a descrip¬tion of Vaikuṇṭha, the narration of the household life of Kardama Muni and Devahūti, and the teachings of Lord Kapila. The Fourth Canto is very rich in its con¬tents. It unveils inspiring and instructive stories of admired personalities like Lord Śiva, Sunīti, Dhruva, Nārada, Aṅga, Pṛthu, and the Pracetās, who all showed extraordinary examples of *bhakti*. We also learn about unfavorable attitudes in *bhakti* from the mistakes of characters like Dakṣa, Suruci, Vena, Indra, and Prācīnabarhi. We get to witness how the positive transformation undergone by many of these personalities, mainly due the intervention of devotees, adds to the glory of *bhakti*. Furthermore, the prayers of pure devotees like Dhruva, Pṛthu, and the Pracetās uncover the highest aspiration of a devotee—to hear kṛṣṇa-kathā in the association of devotees. The Fifth Canto corresponds to the lotus navel of the Supreme Lord. In this canto, Śukadeva Gosvāmī continues the topic of visarga and describes the dynasty of Priyavrata, the second son of Manu. Priyavrata’s dynasty consists of several notable personalities, such as Āgnīdhra, Nābhi, Lord Ṛṣabhadeva, and Bharata in his three lives as a king, a deer, and a brāhmaṇa. All these episodes culminate in the glorification of *bhakti*. The latter half of this canto discusses sthānam, the positioning of various planetary systems within the structure of the universe for the inhabitation of various living entities. The canto concludes with a description of hellish planets. The majesty and grandeur of the Lord’s creation is unfathomable for an ordinary human being. It is recommended that one faithfully adhere to the teachings of the scriptures and pursue the spiritual path. The Sixth Canto represents the chest of Lord Kṛṣṇa. It is primarily centred on the theme of poṣaṇam, or protection offered by the Lord to His devotees, even if they sometimes transgress the laws of dharma accidentally. This canto begins with glorification of the Lord’s holy names through the episode of Ajāmila. Later Śukadeva Gosvāmī resumes the topic of visarga and describes the living entities generated through the sixty daughters of Dakṣa. As a part of those descriptions, Indra’s offenses and struggles are described along with the glories of the pure devotee Vṛtrāsura. Vṛtrāsura’s previous life as King Citraketu reveals the insubstantial nature of material relationships, the compassion of a devotee in uplifting a struggling soul, the care needed in dealing with devotees, and the Supreme Lord’s eagerness to reclaim His devotees. The canto concludes with the transformation of Diti and Indra by devotional service. The Seventh and Eighth Cantos represent the arms of the Supreme Lord. The Seventh Canto describes *ūti*, or inclination, which is of two types—auspicious and inauspicious. The auspicious and inauspicious inclinations of the *jīvas* lead them to perform pious and impious acts, which cause their future happiness and distress in various births. The Seventh Canto presents two types of *bhakti*: śuddha-*bhakti*, or pure devotional service, as shown by Prahlāda (for whom Lord Nṛsiṁhadeva appeared and killed the demon Hiraṇyakaśipu), described in the first ten chapters, and miśra-*bhakti*, or mixed devotional service done by *varṇāśṛama* followers, described in the last five chapters. In miśra-*bhakti*, *bhakti* is mixed with *karma* or *jñāna* as a major or minor element. The Eighth Canto vividly presents the theme of *manvantara*, or the reign of the Manus, the chief administrators of the universe, appointed by the Supreme Lord. Fourteen Manus rule in one kalpa, or day of Lord Brahmā, which spans one thousand *catur-*yugas** (the four *yugas* Satya, Tretā, Dvāpara, and Kali). Thus each Manu rules for about seventy-one *catur-*yugas**. In every *manvantara* six kinds of personalities manage various functions of the universe: Manu, the sons of Manu, the demigods, Indra, the seven great sages, and the *manvantara* avatar of the Lord. In this canto, Śukadeva describes the six types of main persons in each of the fourteen *manvantara*s (past, present, and future) in the current day of Brahmā, and elaborates selected pastimes of the Lord in some *manvantara*s. Thus we hear the episodes of Gajendra, the churning of the milk ocean, Bali Mahārāja’s deliverance by Lord Vāmanadeva, and the pastimes of Matsya avatar. In all these episodes the Lord’s protection aspect is vividly described. The Ninth Canto represents the throat of Lord Kṛṣṇa and predominantly presents the topic of īśānukatha, or the topics of the Lord and His devotees. This canto tells the stories of various devotees and the Lord’s incarnations in the sun dynasty and the moon dynasty. Some prominent kings of the sun dynasty were Sudyumna, Ambariṣa, Sagara, Ikṣvāku, and Lord Rāmacandra. And the moon dynasty has kings like Purūrava, Yayāti, and Yadu, and Lord Kṛṣṇa appeared in this dynasty. However glorious a dynasty may be, none of its kings or members forever enjoy its opulence. Only the devotional service one has rendered with a sincere heart remains with the self as a permanent asset. The Tenth Canto represents the beautiful lotus face of Lord Kṛṣṇa and vividly describes the topic of āśraya, or the supreme shelter, Śrī Kṛṣṇa. Śukadeva Gosvāmī ecstatically describes in this longest canto the appearance and pastimes of Lord Kṛṣṇa in Vrindavan, Mathura, Dwarka, Hastinapura, and other places. This canto’s descriptions of Kṛṣṇa’s unlimited transcendental attributes, His amazing reciprocations of the love of His devotees, and His compassionate deliverance of those inimical to Him are the worthiest subjects for one’s contemplation. They constitute the most precious gift for the devotees to absorb themselves in Lord Kṛṣṇa’s glories. The Eleventh Canto corresponds to the forehead of Kṛṣṇa and prominently describes the topic of mukti, or liberation. This canto mainly deals with the disappearance of Lord Kṛṣṇa and the enigmatic destruction of His Yadu dynasty by the curse of the sages. It contains the highly philosophical conversations between King Nimi and the *nava-yogendras* and between Lord Kṛṣṇa and Uddhava (*Uddhava-gīta*) that enlighten us on the deeper truth of this universe, various spiritual paths, and the supreme spiritual path of *bhakti-yoga*. The Twelfth Canto corresponds to the head of Lord Kṛṣṇa and describes the topic of nirodha, or destruction. There are four types of destruction (*pralaya)*, namely *nitya pralaya*, the constant deterioration of material objects that happens at every moment; *naimittika pralaya*, the destruction of planets at the end of Brahmā’s day; *prākṛtika pralaya*, destruction of universe at the end of Brahmā’s life; and *ātyantika pralaya*, the final destruction of the conditioned soul’s false ego, thus causing the soul’s liberation. In comparison to these great destructions or changes, the small losses we experience in the material world, including death, are insignificant. *The Supreme Scripture* Thus *Śrīmad-*Bhāgavatam** concisely and categorically presents spiritually rich topics of Supreme Lord Kṛṣṇa, His various incarnations and devotees, and the process of loving devotional service (*bhakti-yoga*) unto Him. The *Bhāgavatam* ends with verses about its own unparalleled glories, of which the following (12.13.11–12) are an example. > ādi-madhyāvasāneṣu > vairāgyākhyāna-saṁyutam > hari-līlā-kathā-vrātā- > mṛtānandita-sat-suram > sarva-vedānta-sāraṁ yad > brahmātmaikatva-lakṣaṇam > vastv advitīyaṁ tan-niṣṭhaṁ > kaivalyaika-prayojanam “From beginning to end, the *Śrīmad-*Bhāgavatam** is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This *Bhāgavatam* is the essence of all *Vedānta* philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth.” The authenticity and supremacy of the *Bhāgavatam* are acknowledged in other **Purāṇa*s* as well. For instance, the Padma *Purāṇa* (*Uttara-khaṇḍa* 193.3) states: > purāṇeṣu tu sarveṣu > śrīmad-bhāgavataṁ param > yatra pratipadaṁ kṛṣṇo > gīyate bahudharṣibhiḥ “The *Śrīmad-Bhāgavatam*, in whose every word Lord Kṛṣṇa is praised in many ways by the sages, is the topmost among all *Purāṇas*.” And the Garuḍa Purāṇa says: > artho ’yaṁ brahma-sūtrāṇāṁ > bhāratārtha-vinirṇaya > gāyatrī-bhāṣya-rūpo ’sau > vedārtha-paribṛṁhita > purāṇānāṁ sāma-rūpa > sākṣād bhagavatodita > dvādaśa-skandha-yukto ’yaṁ > śata-viccheda-saṁyuta > grantho ’ṣṭādaśa-sāhasraṁ > śrī-bhāgavatābhidha “This [*Bhāgavata-Purāṇa*] is perfectly complete. It is the purport of the Vedānta-sūtra, establishes the meaning of the Mahābhārata, is a commentary on Gāyatrī, and completes the message of the Vedas. It is the Sāma Veda among the *Purāṇas*, spoken directly by an incarnation of God [Vyāsa]. This work, consisting of twelve cantos, hundreds of chapters, and eighteen thousand verses, is called *Śrīmad-Bhāgavatam*.” The expanse and depth of the *Bhāgavatam* is better appreciated from the commentaries of great ācāryas, or spiritual teachers like Śrīla Prabhupāda, Śrīla Jīva Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Viśvanātha Cakravartī, and many other distinguished scholars after the time of Lord Caitanya. The study of the *Bhāgavatam* done in line with the explanations of bona fide Vaiṣṇava ācāryas gives the sincere reader an unparalleled understanding of the Absolute Truth, which is not possible by one’s own speculative efforts. In fact, it is Lord Kṛṣṇa Himself who speaks through the disciplic succession to enlighten the serious students of the *Bhāgavatam*. Fortunate are those people who effectively use their valuable time to relish this condensed nectar even slightly. > sarva-vedānta-sāraṁ hi > śrī-bhāgavatam iṣyate > tad-rasāmṛta-tṛptasya > nānyatra syād ratiḥ kvacit *“Śrīmad-*Bhāgavatam** is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.” (*Bhāgavatam* 12.13.15) *Giving the Bhāgavatam* > prauṣṭhapadyāṁ paurṇamāsyāṁ > hema-siṁha-samanvitam > dadāti yo bhāgavataṁ > sa yāti paramāṁ gatim “If on the full moon day of the month of *Bhādra* one places *Śrīmad-*Bhāgavatam** on a golden throne and gives it as a gift, he will attain the supreme transcendental destination.” (*Bhāgavatam* 12.13.13) The month of Bhādra appears as the month of Hṛṣīkeśa (August 23–September 21) on our Vaiṣṇava calendar. Lord Kṛṣṇa and Śrīmatī Rādhārāṇī made Their divine appearances on earth in the month of Hṛṣīkeśa. Gifting the *Bhāgavatam* at any time during this month, whether on a golden throne or not, is sure to bring eternal spiritual rewards. *Gaurāṅga Darśana Dāsa, a disciple of His Holiness Rādhānāth Swami, is dean of the Bhaktivedānta Vidyāpīṭha at ISKCON Govardhan Eco Village (GEV), outside Mumbai. He has written books including* Gītā Subodhinī, Bhāgavata Subodhinī, Caitanya Subodhinī, and Disapproved but not Disowned*. He teaches sastric courses at several places in India and oversees the Deity worship at GEV. His website is www.gaurangadarshan.com.* A Superior Definition of *Mukti* by Jitendra Savanur Ultimately, the Vedas direct us toward liberation. What exactly is liberation? Suffering the pangs of our material struggle, we all yearn for respite. The Vedas talk about four *puruṣārthas*, or human objectives: **dharma*, *artha*, *kāma**, and *mokṣa*. By performing our *dharma* (religious duties), we gain *artha* (valuable assets), using which we fulfill our aspirations (*kāma*). However, desire, or *kāma*, is such that it can never be fulfilled by material pursuits of pleasure. Thus, when the soul is frustrated in the *dharma*-*artha*-*kāma* cycle, he starts working for *mokṣa*, also known as mukti, or liberation from material existence. The soul in the material world is likened to a fish out of water. Despite being offered the best comforts, the fish can never be satisfied, because it is not situated in its original position. Similarly, despite all the material comforts that human beings enjoy, they are never satiated and are always looking for more. For many spiritualists, liberation, or mokṣa, is taken to mean ceasing all activities and merging the self (soul) into a formless existence of the Supreme, known as Brahman. Called impersonalists, this class of spiritualists posit that the Absolute Truth is a formless entity and liberation is when the soul gives up his struggle in the material sphere and becomes one of the atoms of the formless Absolute. And this material world, the arena for the soul’s struggle, is ultimately an illusion that has to be given up. Thus, a preliminary aspect of a spiritualist endeavoring on the impersonal path is the renunciation of all material activities, the reason being that you cannot remain in illusion (of material activity) and at the same time endeavor to get out of it. Thereafter, such a spiritualist engages in the cultivation of knowledge *(*jñāna*)* coupled with philosophical speculation. This *jñāna*, cultivated through the study of the Vedānt-sūtras and the Upaniṣads, focuses primarily on the premise that this world is an illusion and only Brahman is reality. For the jīva, then, success on this path is to completely give up this illusion and identify with Brahman. Kṛṣṇa talks about the perfection of this type of spiritual endeavor in the *Bhagavad-gītā* (18.54). He calls it the brahma-bhūta stage, which is characterized by no lamentation (*na śocati*) and no desire (na kāṅkṣati) whatsoever. *Still Not Satisfied* However, even after attaining the formless Absolute, the soul is not satisfied. The Vedic scriptures talk about many such spiritualists who supposedly achieved the brahmajyoti, or impersonal Brahman, only to fall back to the material plane. *Śrīmad-Bhāgavatam* (10.2.32) says that those who perform severe austerities and penances to achieve a state of liberation eventually fall down to the material world; mere eternal existence is not what brings ultimate joy to the soul, because the soul is primarily pleasure seeking. So the question may be raised: if both material activity and merging into oneness devoid of material activity do not bring us ultimate joy, then what will? The answer is bhakti, or devotional service. Material activity can be likened to the negative axis on a graph, and impersonal liberation to zero. But there is also the positive axis, which is devotional service to the Supreme Lord with the awareness of the soul’s eternal relationship with Him. *Śrīmad-Bhāgavatam* (2.10.6) gives this most complete definition of *mukti* by stating *mukti*r *hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ*. *Mukti* is when the soul is reinstated in his svarūpa, or original constitutional position. This constitutional position is the eternal relationship of the soul with God, as mentioned in *Caitanya-caritāmṛta*, *Madhya* 20.108 (*jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’*). And rather than becoming inactive, when the soul realizes his eternal relationship with God, he is drawn toward actively serving God with love and devotion. *Devotion and Service* Śrīla Prabhupāda, therefore, aptly translated the word *bhakti* as devotional service and not mere devotion, to emphasize that the process of spiritual realization entails active service to the Supreme Lord, as opposed to mere armchair knowledge and speculation, which characterizes the path of impersonalism. The *Bṛhad-Bhāgavatāmṛta* tells the story of Gopa Kumāra, who after attaining spiritual perfection goes to the spiritual planet Goloka Vṛndāvana to be situated in his true identity as the eternal friend of Kṛṣṇa. The spiritual planets, situated beyond God’s Brahman effulgence, are free from the debilitating effect of time and the subsequent miseries, unlike the material world, where the soul is constantly being tossed about in waves of duality. In the spiritual world, the center of everyone’s life is Kṛṣṇa and everyone strives to serve Him through their actions. On the material plane, self-destructive actions cause misery, and inactivity causes boredom, because neither inactivity nor materially binding activities give pleasure to the soul. Thus, far from the state of being desireless, real liberation is where our desires are correctly dovetailed in serving the Supreme. Kṛṣṇa says in the *Bhagavad-gītā* (3.9), > yajñārthāt karmaṇo ’nyatra > loko ’yaṁ karma-bandhanaḥ > tad-arthaṁ karma kaunteya > mukta-saṅgaḥ samācara “Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.” Thus we do not have to give up desire or action; we only have to spiritualize them. After all, isn’t the aspiration to be desireless a desire in itself? *Jitendra Savanur got connected to Kṛṣṇa consciousness through ISKCON Pune’s youth forum. He holds a master’s degree in computer science. He lives in Jersey City, New Jersey, and works in the technology division of Goldman Sachs.* The Royalty of Loyalty in Modern Society *A call for loyalty in all our relationships.* by Mathurā Vāsī Devī Dāsī Conversations overheard at the gym inspire the question “Is there any morality left in society today?” Today, after finishing my morning prayers, I decided to hit the gym instead of taking a jog outdoors, as Mumbai’s air was filled with dense smog. I was all geared up for my workout, with renewed vigor, ready to burn the calories waiting to pile up from last night’s sumptuous dinner feast. It’s a public holiday, so few members turned up at such an early hour. As I set foot in the cardio room, I was shocked to see something that left me totally flabbergasted. Compromising the decorum of the premises, a young unwed couple were flagrantly engrossed in amorous exchanges. Appalled to the core by such promiscuity, I moved away from that chamber to save my eyes from getting further contaminated. I decided to head to the garden section, where in the midst of my workout I overheard two young men discussing how one of them has been cheating his boss for the past year by embezzling funds at work. His friend joined in by proudly boasting with detailed accounts of how he dupes his colleagues in myriad ways. This left me wondering whether any ethics, morality, integrity, or virtue is left in society today. As I proceeded to the weight-training section, little did I know that something worse was in store. Four well-built married men in their mid-forties were boasting about the number of girlfriends each of them had. They seemed to feel a sense of monstrous pride in their adultery, competing for the coveted crown of a Casanova for the maximum number of romantic alliances outside the sacred institution of marriage. *The Root Cause* I come from a background where loyalty is considered one of the highest noble virtues, and these acts of perversion make me ponder how a society can thrive amidst such immorality and expect peace and happiness. What is the root cause that ignites lustful propensities and makes people seek vanity while being unscrupulous? According to a recent survey of married couples conducted by a global dating website, 86% men and 79% women don’t feel that marital infidelity is morally wrong. Owing to the rapid advancement of society, in the name of so-called modernization the holy fabric of loyalty is being soiled by the nescient masses. Today infidelity, treachery, adultery, duplicity, cheating, subterfuge, and trickery are glamorized in movies and television serials and glorified in social media. Ignorant people who idolize charlatans are being misled into believing that deeds of immorality are acceptable and that they too have the license to freely be a part of the debauchery. Unfortunately, being exposed to a circle of wrong association, ruthless abuse of social media, lack of righteous values, and absence of bona fide guidance, people are dragged into the dark tunnel of sinful cravings. The innate desire to gratify their senses while compromising their character and morality does not seem to affect them at all. It is important to remind ourselves, however, that regardless of whether we accept or reject the law of *karma*, it keeps a detailed account and works with precision. It gives back to us what we throw at it, maybe not immediately, but definitely at some point in the future, in the form of sorrow, regret, grief, anxiety, frustration, guilt, or even loss of our relationships with our true loved ones. *Exemplary Paradigms* Sacred literatures in every religion, enlighten us with the ultimate wisdom of God that sages have propounded since time immemorial. The purpose of these holy texts is to show us the correct path, guide us toward integrity, and caution us against vices detrimental to our physical, emotional, and mental health and our overall well-being. Let us learn from the following classic examples how in earlier ages—ages of truth—the qualities of loyalty, commitment, and chastity were upheld as paramount in every relationship. *The Wife’s Loyalty Toward the Husband* Śrīmad-Bhāgavatam narrates the story of Sukanyā and her husband, Cyavana Muni. King Śaryāti’s lotus-eyed daughter, Sukanyā, once went into the forest with her father and his retinue. She was suddenly intrigued by two glowing balls within the hole of an earthworm. When she whimsically pierced them with a thorn, blood oozed from them. That’s when she realized the huge blunder she had committed. Those two glowing balls were the eyes of a very old and irritable sage named Cyavana. Her father immediately begged forgiveness from the wise sage and offered his beautiful daughter, Sukanyā, as his wife. Even though he was materially unfit for her, Sukanyā whole-heartedly accepted the old sage as her husband and served him selflessly. One day the Aśvinī-kumāras, celestial physicians, transformed the old sage into a most handsome and healthy man and brought him in front of her. Unable to recognize her husband because the three of them looked alike, she sought the refuge of the celestial beings and asked them to identify which of them was her husband. They were very pleased to see Sukanyā’s chastity and faithfulness. Thus they revealed Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane. *The Husband’s Loyalty Toward the Wife* In the Rāmāyaṇa we can witness the vintage era when husbands showcased their profound loyalty toward their wives. While Lord Rāma and His eternal consort, Sītā, were spending their days in exile, they lived in a small hut in the forest. Rāvaṇa’s sister, Śūrpaṇakhā, a demoness who had the ability to shape-shift, used this supernatural power and transformed herself into a gorgeous lady to seduce Rāma. However, Rāma refused her advances because He loved His wife and was faithful to her. When Śūrpaṇakhā’s repeated attempts to entice Him to accept her failed, she tried to kill Sītā. That’s when Rāma’s younger brother, Lakṣmaṇa, punished her. *Loyalty Between Friends* In the epic Mahābhārata the friendship between Duryodhana and Karṇa is unrivalled. Knowing well that he himself was the cousin of the Pāṇḍavas, Karṇa proved his loyalty toward his best friend, whom he had promised to support for the rest of his life regardless of whether or not he approved of Duryodhana’s principles. Taking Duryodhana’s side, he fought against his own clan in the Battle of Kurukshetra. *Loyalty Toward Family* For his father’s happiness, the powerful Bhīṣmadeva vowed to always stand by the kingdom under every circumstance. Sacrificing his own joys, peace, and tranquility, he always remained loyal to the Kauravas, since they were seated on the throne as rulers of the kingdom. *Loyalty Between Master and Servant* Hanumān accepted Lord Rāma as his master and was always eager to serve Him with his heart, soul, and life. He is the highest personification of devotion. No obstacles could stand before him, not because of his strength but because of his love and loyalty toward the Lord. Eventually he was granted the boon of immortality. *How to Grow the Seed of Loyalty* Here are some golden rules to help you sow the seed of loyalty and water, nurture, and grow its sublime plant in every realm of life: Learn to be sincere and supportive. Offer obeisances and respects. Yearn to be trustworthy. Accept and appreciate others. Love unconditionally. Take time to express gratitude. Yield compassion. *My Role Models* Every day I wake up to a life-sized portrait of my parents hanging on the wall. They bless me with their divine smiles through a golden frame. Their relationship inspires not just me but every soul acquainted with our lives. Their sacred bond, their faithful adherence to obligations, their unswerving loyalty to each other, and their commitment to a mutual goal of being together in companionship and perennial service to God is iconic. *Personal Realizations: Crucial Lessons* I have a vivid childhood memory of my mother reciting the following story to me at bedtime. I’ve always treasured the story, originally told by Bhīṣmadeva to Yudhiṣṭhira. In a forest near Kashi lived a giant tree with its branches spread around for miles and towering over all other vegetation. The glorious tree gave shelter to many living creatures. Monkeys swung from its strong branches and joyfully jumped around, chattering with delight as they relished its succulent fruits. The green foliage was accented with myriad colors as birds of all varieties fluttered around and built nests on its branches. Rabbits gleefully made burrows under its shade and lived with their families. Squirrels scampered with excitement and sheltered in the holes of its trunk while lizards and snakes crawled beneath the tree and into the burrows around the roots, seeking shade from the blistering sun. Bees and ants built their homes in the tree, occupied in their toil and confident of their tomorrow. All these living creatures were secure and happy under the protection of the tree. One day a hunter accidentally launched a poisoned arrow into the trunk of the tree while chasing his prey. The leaves fell, the fruits and flowers withered away, and the branches slouched. All the inhabitants of the tree ran away as soon as they smelled trouble. Insects stumbled upon each other in a rush to abandon their protector. Birds flew away to take shelter of neighboring trees. But one parrot refused to leave the tree, his shelter, even in its tragic condition. Everyone tried to persuade him to leave for his wellbeing. But having lived in the tree hollow all his life, the parrot refused to join the exodus. Out of affection, loyalty, gratitude, and compassion, He was just not ready to abandon the tree. Kṛṣṇa always notices the noble acts of His creatures. He was amazed by the parrot’s conduct and surprised that a small bird could have such divine traits when humans fail to have them. He appeared in front of the bird in the guise of a priest to test him further and advised him to leave the tree. Lord said, “There are many excellent trees in this forest, covered with leaves and heavily laden with fruit. Exercising discrimination and wisdom, O patient one, abandon this unqualified tree that is incapable of producing any good.” The bird replied, “This is the place where I was born. Here in this tree I gained all the good traits of my character, and here I took shelter from all my enemies and natural hazards. Should I now abandon the one who has always been my support? The Vedas themselves teach us to honor our mother, father, and *guru* like God. This tree has been all to me. Should I abandon it now?” Pleased by the bird’s explanation, Lord Kṛṣṇa revealed His identity and offered the virtuous parrot a boon. With tearful eyes the parrot pleaded, “Please save the tree!” The Lord sprinkled the tree with divine nectar. Its branches were immediately laden with fresh green leaves and delectable fruits. It regained its grandeur through the penance of the parrot. Thus we see that the tree was saved because a small bird had a sense of gratitude toward his benefactor. The parrot fulfilled his debt to the tree, showing the highest level of loyalty, and at the end of his life won the eternal companionship of God through his act of compassion and sacrifice. *Practical Implementation: Commitment* Due to a dearth of spiritual inclination and enlightenment, one fails to comprehend the Absolute Truth. In turn, due to an absence of knowledge of the great virtue of loyalty, meaningful relationships struggle to survive today. The sole reason is that people are chasing temporary sense pleasures. They are infatuated with sensual objects and wrongly identify happiness with a never-ending lust—a greed for something more, something better, something more beautiful, something more attractive, something of higher monetary value. When we remain discontent with whatever is bestowed on us or whoever has been chosen to be with us by the will of providence, we become depressed, we stop living up to our potential, and we simply waste our energy mulling over insignificant things. The key element in ideal relationships is love devoid of contaminations, adulterations, and expectations. Unalloyed love for Kṛṣṇa is the backbone of loyalty, and loyalty encompasses giving more than receiving—giving love, respect, acceptance, appreciation. By keeping Kṛṣṇa at the center of everything we do, we have a higher purpose to be together under any and every circumstance. Any relationship is like a rollercoaster ride. We need to acknowledge that alongside the happy moments in relationships, there will be trials, arguments, and setbacks. The real test is whether we can transcend the challenges and stay loyal to those who hold us close to their hearts. Commitment is crucial in every phase of our lives. *Setting a High Standard* In accordance with the golden rule—“Do unto others as you would have them do unto you”—it is imperative to constantly remind ourselves that if we are cheating someone today, we will surely be cheated tomorrow. If we have integrity, we have everything. Therefore, we must always be loyal to those who have offered us shelter and have been our support in bad times. We should never forget the people who have been compassionate toward us. If we are unable to see God in the one who has been our support or stood up for us, then we can never see God anywhere. We may possess the best of virtues or good qualities, but without loyalty and compassion they are meaningless. Making loyalty to our loved ones and, above all, our own selves our topmost priority guarantees real success, permanent happiness, and the highest perfection of life. Let us aspire to foster what we might call the grandeur or royalty of loyalty in modern society by setting a high standard of morality and impeccable character—by being souls who are complete within themselves, self-satisfied, and contented. Let us swear allegiance to a sanctified life. *Mathurā Vasī Devī Dāsi (Dr. Meghna Choudhury) is an international life coach, spiritual guide, author, artist, and social activist. She is founder of The Evolve Group, a holistic-healing-solutions platform, and SEWA Foundation, which works to uplift underprivileged children, women, and senior citizens, and for animal protection. She won a national award for her book* The Path of Success: Embark on an Inspiring Journey from Confusion to Clarity. *She resides in Mumbai with her mother, Mohinī Devī Dāsī (Mila Subir Choudhury), a dedicated bhakti-yoga practitioner, an influencer, and a revered preacher.* Kṛṣṇa Consciousness and Technology *As practicing devotees, we must use modern technology with care that it doesn’t use us.* by Rukmiṇī Vallabha Dāsa If we’re not careful, technology can be a powerful distraction from our devotional practices. To have come in contact with the Kṛṣṇa consciousness movement is the greatest and rarest fortune we could have attained. We have learned the secret to ultimate happiness—eternal loving service to the all-attractive Supreme Lord, Kṛṣṇa—and the process to attain it, *bhakti-yoga*. Everyone in the material world is entrapped in a material body, and our consciousness and actions are materially contaminated. *Bhakti* entails reforming our actions and consciousness and directing them toward Kṛṣṇa. Our actions get reformed quickly and easily in the association of devotees. Our consciousness, however, needs harder effort and a longer time to reform. The more our consciousness becomes pure and directed to Kṛṣṇa, the more He becomes pleased and bestows His mercy. Two prominent contaminations in our consciousness are wrong definitions of happiness and wrong conceptions of what is valuable in life. These are fed by the materialistic education and association around us since birth, and it is important to detect these contaminations and remove them from our consciousness. Because we have to interact with people plagued by these, we need to be aware of them to protect our consciousness from further degradation. One part of the prominent misconceptions is “Technology can make us happy.” In pre-modern times the religious conception that our world is a bridge to the kingdom of God was prominent. People, at least in some parts of the world, such as India, were not much focused on making a comfortable, enjoyable living in this world. Eventually the conception changed. Even among the religious, the world came to be regarded as a gift from God meant for our enjoyment. This conception, fed by advancement in science and technology, led to consumerism and worldwide industrial production. In the modern era, technology has become pervasive—in transport, shopping, banking, manufacturing, communication, and so on. Technology is considered a touchstone to fulfill any of your wishes—you can know about anything or anyone anywhere, connect to anyone anywhere, get anything from anywhere. *Is Technology Making Us Happy?* The allure of technology is that it is supposed to improve our lives. For example, technology is supposed to reduce the complexity of our errands and minimize the time taken by them, allowing more time for ourself. But we find that we spend a lot of time working and commuting, with little personal or leisure time. Technology and consumerism created better paid jobs and equipped us with better skills. They should make us more financially stable and provide more savings. But we find ourselves spending more compared to earlier times, and we have decreased savings and often increased debt, resulting in more financial insecurity. Technology introduced many new products at affordable prices that promised to enhance our life. But the quality and availability of our basic needs, like clean drinking water, clean air, and greenery, have been reduced. Technology inadvertently contributed to the promotion and propagation of self-destructive addictions like sexual promiscuity, alcoholism, and drug addiction, which damage all spheres of life—physical, financial, emotional, social, and especially spiritual. Technology has also led to the increase of crime, the loss of privacy, financial fraud, and social media fraud, resulting in increased anxiety and insecurity. Technology promises us great sources of recreation. But the entertainment industry offers us nothing of artistic value while growing ever richer. And access to too many choices often leaves us confused and dissatisfied. In summary, technology promises us more leisure time, more savings, and a higher quality of recreation. But in reality people are robbed of the basic needs of life and trade their leisure time and health for working hard to acquire many artificial necessities. These in turn offer only substandard, incomplete, and sometimes misleading happiness while leaving people in financial debt. *Technology’s Stop-Gap Solutions* To a great extent technology hides the reality of this world. But the fact is that everyone, from the billionaire to the beggar, is bound to suffer the miseries of birth, disease, old age, and death. It is beyond the scope of technology to ascertain the sources of these miseries, and it certainly cannot eliminate them. It can at most offer stop-gap solutions, like pain killers, which hardly suffice. When one is conditioned to view the world as a place of pleasure, one will be appalled and frustrated when nature throws tantrums in the form of natural disasters, ill health, old age, and so on. Kṛṣṇa consciousness alone can help us transcend the suffering and ultimately put a full stop to it. Technology creates an unhealthy and illusory sense of control. It tends to make us feel that everything is at our fingertips. But our ability to control things is limited by our knowledge. Complete knowledge of our world is beyond our scope, even with the best technical devices. The control that technology offers is imperfect, limited, and circumstantial. We are not the actual controllers, as Lord Kṛṣṇa says in the *Bhagavad-gītā* (3.27). When things are out of our control, which is often the case, we feel disturbed and frustrated. Science’s wish to expand our control unlimitedly is doomed. Acknowledging Kṛṣṇa’s superior, loving control and advancing in our devotional service is the best resort for everyone. We are sentient beings. Naturally our happiness lies in relationships with other sentiment beings, primarily with God. Technology is insentient. Investing a great deal of faith, time, and consciousness in insentient entities is detrimental to our being. It shrinks our personality, making life drier and more mechanical. Basing our life on technology fills it with anxiety. “Will the electricity go off?” “Will the train be late?” We are left with little peace of mind to focus on spiritual life. And focus is a key for success in spiritual life, as described in *Bhagavad-gītā* (2.44). For the sake of efficiency, technologists introduced and eulogized the concepts of distributed focus and multitasking. These lower our attention span and ability to focus. Technology has drastically accelerated the pace of our activities, and we have become impatient, conditioned to expect instant and perfect results. This impatience may affect our spiritual life. We may expect instant results in devotional service. This is not a realistic and healthy expectation, and it will frustrate us. Technology has reduced our sense of dependence on the grace of nature or God, success being portrayed as the result only of effort. Similarly, we may expect results in devotional service based solely on our own endeavor. Technology pertains only to our externals. It compels us to look for happiness outside ourselves, in gadgets, wealth, fame, and so on. Actual happiness comes by going deep within. As Lord Kṛṣṇa says in *Bhagavad-gītā* (2.42), one who has little knowledge is enamored by flowery words promising heavenly pleasures and opulent comforts. Fully captivated by these, one thinks there is nothing else in life. Thus one captivated by comforts and wealth loses the discrimination and determination required to perform *yoga*. Our real happiness is in our Kṛṣṇa consciousness. We need to understand the ill effects of a technologically advanced lifestyle and culture so that we are protected from being allured by advertisements promising happiness. We also need to practice *bhakti-yoga* intensely so that we develop a higher taste and acquire strong faith that will help us easily reject the proposals of external superficial happiness (*Bhagavad-gītā* 2.59). Understanding the soul is not sufficient; we need to engage in the activities of the soul, i.e., devotional service. *Technology in Devotional Service* We may accept that technology cannot make us happy, but doesn’t it have a positive side? Yes it does. It can reduce the time and effort needed to carry out our daily chores so that we have more time for our direct Kṛṣṇa conscious practices. It can help us perform our devotional service. It can play a significant role in making the practice of *bhakti-yoga* accessible, relatable, and relevant to newcomers engulfed in the world of technology. People can connect their technical skills to Kṛṣṇa’s service, and through technology they can access the association of devotees. Rejecting modern technology or reverting to an ancient Vedic way of life is not a prerequisite for spiritual life. Technology is, after all, Kṛṣṇa’s energy and is meant for His service. But technology has to be employed carefully and cautiously. Every tool comes with a cost—in terms of money, time, and intelligence. We must not spend so much time dealing with technology for Kṛṣṇa’s service that we have little time for the core activities of Kṛṣṇa consciousness. It is said that everything we own owns us. While we deal with technology, our consciousness should not be so carried away by it that there is hardly any room for Kṛṣṇa. The imperfections associated with technology are often concealed from the public eye, and a rosy picture is painted. Since technology is made by man, who possess the four defects of imperfect senses, the tendency to be illusioned, the tendency to commit mistakes, and the tendency to cheat, technology is bound to be imperfect. Products sometimes do not work the way they are supposed to work, sometimes do not work the way we want them to, and sometimes stop working. Technology is subject to environmental factors and theft. It becomes obsolete and needs to be upgraded. As we employ technology in Kṛṣṇa’s service, we need to be aware of its shortcomings. Even if technology gives us an easygoing life, it does not guarantee us a happy one. Lord Kṛṣṇa says in *Bhagavad-gītā* (4.31) that one cannot live happily in this life or the next without sacrifice. The devotee’s hard efforts in Kṛṣṇa’s service are a source of bliss. Kṛṣṇa consciousness is not an errand to be finished so that we get time to relax; it is our life and soul. Technology should not be used to minimize our practice of Kṛṣṇa consciousness; rather it should be used to maximize and expand our service to Kṛṣṇa. *Rukmiṇī Vallabha Dāsa, a disciple of His Holiness Rādhānāth Swami, came to Kṛṣṇa consciousness in 2010. He serves full time at ISKCON Pune, India, and blogs at spiritualwisdomonline.com.* Ropes of Rapture: The Transcendental Pastimes of Śrī Śrī Rādhā-Dāmodara *Lord Kṛṣṇa’s Damodara-Lila is filled with devotional lessons and insights for devotees at all levels.* “Although He is beyond the reach of all senses, His mother endeavored to bind Him to a wooden grinding mortar. But when she tried to tie Him up, she found that the rope was too short—by two inches.”1 For devotees of Kṛṣṇa, this verse is a key segment of an immediately recognizable narrative popularly known as the *Dāmodara-līlā*. It arouses a flood of profoundly sweet emotions and philosophical reflection because in its essence it excavates and displays a storehouse of theological gems hidden in a charming story that vividly recounts the complex, loving exchanges between the Supreme Lord Kṛṣṇa—appearing in His original form as an all-attractive, ever-youthful cowherd—and His mother, Yaśodā, one of His most dear and intimate devotees in the spiritual world. For the nondevotee, the narrative naturally raises a number of challenging questions. To begin with, the scene depicted seems too ordinary, too prosaic. How can an account of bucolic domestic affairs have anything to do with ultimate reality, the Supreme Person, the Absolute Truth? Additionally, one might naturally wonder at a seeming absurdity: Are we to believe that the Supreme Godhead, the source and origin of all that be, has a mother? Isn’t that contradictory? And why would God’s mother try to bind Him with ropes, let alone succeed in doing it? During her attempt to bind Him, He runs away from her in fear. Why would the Lord fear anyone? Such questions are entirely logical, but only from an uninformed point of view. Even a cursory familiarity with Vaiṣṇava theology prepares the reader for a breathtaking excursion into the inner life of the Supreme. The Dāmodara episode makes one privy to profound insights, revelation after revelation, about the emotional and psychological life of God. And it simultaneously makes known the character, motivation, and profound emotional and psychological life of His loving devotees as well. In its portrait of village life in Vrindavan, the Dāmodara-līlā ushers the reader into an otherwise hidden realm of divine love, wherein God’s esoteric nature is fully elucidated. And as the recounting unfolds, it simultaneously grants the reader knowledge of just how—and precisely why—the Supreme Person engages with those who love Him in seemingly mundane exchanges that in fact fully nourish His own pleasure while fully delighting His most confidential associates. Kṛṣṇa is the Supreme Personality of Godhead, and although He is the source of everything and the most powerful being in existence, He enjoys having “ordinary” loving exchanges with His dear ones in which He sometimes subordinates Himself to them. This is part of His perfection. How boring or unfulfilling it would be to always be the best or the most powerful, to always have the upper hand in all interactions with others. Therefore Kṛṣṇa, in His wisdom, arranges reality so that He can experience playful subservience: He allows His trusted and loving devotees to interact with Him as His equals—and sometimes as His superiors. Our relationships in the material world, the sages tell us, are reflections of prototypical relationships in the spiritual world. Thus, in the kingdom of God one finds interactions like those of master and loving attendant (*dāsya-rasa*); friendly interchange, as found among equals (*sakhya-rasa*); relationships that include a nurturing dimension, such as those involving parent and child (*vātsalya-rasa*); and romantic or conjugal exchanges (*mādhurya-rasa*). Yaśodā’s particular relationship is that of a mother (*vātsalya*), and Kṛṣṇa, lost in the love of that relationship, allows it to play out as it would in the material world. Her desire to serve Him as His mother is so undeviatingly pure that Kṛṣṇa, to reciprocate her love, plays the role of her son for all eternity. It is within the context of this transcendental relationship that she attempts to bind Him with rope, and in which He ultimately accommodates her. The narrative is found in *Śrīmad-Bhāgavatam* (Tenth Canto, chapters 9, 10, and the beginning of 11), with added nuance gleaned from traditional commentaries. Supplementary details can be found throughout India’s wisdom texts, such as the *Padma* *Purāṇa*, the *Garga-saṁhitā*, the *Brahma-vaivarta* *Purāṇa*, the *Bṛhad-bhāgavatāmṛta*, the *Gopāla-campū*, and the *Ānanda-vṛndāvana-campū*. Also significant is Sanātana Gosvāmī’s commentary on Śrī Dāmodarāṣṭaka, written by Satyavrata Muni.2 It is an important part of North Indian Vaiṣṇavism in general and Gauḍīya Vaiṣṇavism in particular. In South India, too, the *Dāmodara-līlā* resounds: It is found throughout the *Divya* *Prabhandam*, or the collected works of the Ālvārs, the twelve poet-saints who established the philosophical underpinnings of Śrī Vaiṣṇavism. For instance, in *Nammālvār*’s *Tiruvāymoli* 1.3, it is identified as a prime example of divine accessibility, in that the Lord allows Himself to be bound by His loving devotee. Further, the title of *Maturakavi* Ālvār’s sole work, which is in praise of his *guru*, *Nammālvār*, is *Kanninun* *Ciruttāmpu* (“the short knotted string,” or, more fancifully, “the flower-garland rope”), a reference to the rope with which Kṛṣṇa is bound. The opening words of the poem refer to the story as well. Clearly, the Dāmodara narrative is ubiquitous in the Vaiṣṇava tradition, enjoying pan-Vaiṣṇava status.3 *Mother Yaśodā’s Dāmodara-līlā* Dāmodara, as one of Kṛṣṇa’s many names,4 is traceable to the incident of Yaśodā binding Him with a cord (*dāma*) around the belly (*udara*) when He was an infant. Dāmodara thus means “having a rope on the abdomen,” as described in *Śrīmad-Bhāgavatam* (10.9.19): “Then she bound Him with a rope to the mortar, as if He were an ordinary child.” But there is much more to the narrative than that. Before I summarize the basic details of the story, it is important to understand the unique position of mother Yaśodā, who is glorified as being among Kṛṣṇa’s greatest devotees, one of the Lord’s paradigmatic associates in the eternal realm of Vraja. The *Bhāgavatam* (10.9.20) is clear: “Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.” And Śrīla Prabhupāda, in commenting on this verse, makes it clearer still: This is a comparative study between mother Yaśodā and other devotees of the Lord. As stated in *Caitanya-caritāmṛta (Ādi* 5.142), *ekale īśvara kṛṣṇa, āra saba *bhṛtya**: the only supreme master is Kṛṣṇa, and all others are His servants. Kṛṣṇa has the transcendental quality of **bhṛtya*-vaśyatā*, becoming subordinate to His *bhṛtya*, or servant. Now, although everyone is *bhṛtya* and although Kṛṣṇa has the quality of becoming subordinate to His *bhṛtya*, the position of mother Yaśodā is the greatest. Lord Brahmā is *bhṛtya*, a servant of Kṛṣṇa, and he is *ādi-kavi*, the original creator of this universe (*tene brahma hṛdā ya ādi-kavaye*). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (*vaiṣṇavānāṁ yathā śambhuḥ*). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord’s constant companion in service, since she always associates with His body. But even she could not get such mercy. Therefore Mahārāja Parīkṣit was surprised, thinking, “What did mother Yaśodā and Nanda Mahārāja do in their previous lives by which they got such a great opportunity, the opportunity to be the affectionate father and mother of Kṛṣṇa?” Yaśodā’s closeness to God is rarely articulated as clearly as it is in the *Dāmodara-līlā*. In truth, few would be allowed to predominate in their interactions with Kṛṣṇa as she does when she binds Him with her ropes of love. *And now a summary of the basic story from the sources already mentioned.* Kṛṣṇa as an infant desires to interact with Yaśodā by engaging in childlike playful activities, often to the point of being disruptive. While in that mood, He sometimes spoils her stock of butter, breaking pots and distributing the contents to His friends and playmates, including the celebrated monkeys of Vrindavan. On one such occasion, mother Yaśodā, wanting to protect her divine child and stop Him from causing further mischief, takes a rope and threatens to tie Him to a large wooden mortar. Seeing the rope in His mother’s hands, He begins to weep like an ordinary child, with tears rolling down His cheeks. This makes His mascara-laden eyes more beautiful than ever before. Yaśodā quickly realizes that the rope isn’t long enough to bind Him, and so she gathers more from other rooms in the house. She exhausts herself finding various kinds of rope, but no matter how many she manages to accumulate, the combined ropes are always too short to do the deed. The neighboring gopīs try to help. One woman brings a long piece of rope, but somehow, again, it’s too short. And another brings more. They tie each piece to the next, but still nothing works. “It’s downright mystical,” they think. No matter how much rope they bring, it’s always two inches too short. As long as He doesn’t want to be bound, it seems, He will remain free. His mother reaches the end of her strength, if not her rope. She has to admit defeat, succumbing to utter exhaustion. Her unswerving devotion, matched by her intense effort, is affectionately noted. Seeing His mother’s nearly relentless endeavor, Kṛṣṇa finally consents, and she succeeds in binding Him. Somehow, what did not work before is now easily achieved. As for the version found in the *Bhāgavatam’s* Tenth Canto, the last two verses of chapter nine segue into chapter ten: Kṛṣṇa is now tied to the mortar, but His ordeal in the courtyard will soon take on new dimensions. He sees twin arjuna trees, which He knows are in fact two yakṣas (attendants of Kuvera, the so-called treasurer of the demigods). They had been cursed by the sage Nārada to incarnate as trees, which is a long story in itself. Chapter ten begins by elucidating the **yakṣas*’* background and how they came to be cursed. This includes Nārada’s fifteen-verse sermon on their salacious behavior, which he explains as being the reason for their current predicament. After this we witness Kṛṣṇa scurrying through the courtyard, dragging the mortar behind Him—since it is still tied to His waist. He makes His way past the two trees, lodging the mortar between them. As He keeps moving, He pulls them down, and the *yakṣas* are liberated.5 The whole incident of being tied to the mortar, then, serves an additional purpose, as the heavy wooden mortar aided the Lord in uprooting the trees, thus freeing the yakṣas. This scene is followed by a ten-verse prayer addressed to Kṛṣṇa. The yakṣas are repentant, as reflected in their words. Chapter 11 completes the narrative by describing Nanda’s undoing of Kṛṣṇa’s ropes and how the incident is viewed by neighboring cowherds. Although in the Dāmodara-līlā it is Yaśodā who binds Kṛṣṇa with ropes of love (*niryoga-pāśa*), it is usually the other way around: Kṛṣṇa generally binds His devotees with love, but in this instance He wanted to be bound in return, fully relishing His mother’s maternal affection (*vātsalya-prema-pāśa*).6 *Two Inches Too Short* The “two inches too short” motif is not arbitrary. There is a profound teaching at the heart of this “dimension” to the story, and it goes back to the very beginnings of the Gauḍīya tradition. Several early teachers identify these two inches with “faith and works,” or “grace and endeavor”—the notion that before one can “bind” God, or tie Kṛṣṇa with ropes of love, one must secure His mercy and make one’s best effort to serve Him. As Yaśodā did. In the sixteenth century, Śrīnātha Cakravartī, renowned as the *guru* of Kavi Karṇapūra, one of Śrī Caitanya’s celebrated associates, offers the “grace and effort” explanation in his *Caitanya-mata-mañjuṣā* (10.9.15, or in some editions 10.9.15–17). This book is historically important because it is likely the first Gauḍīya commentary on *Śrīmad-Bhāgavatam*. Śrīla Jīva Gosvāmī echoes this reading of grace and works in both his commentaries on the *Bhāgavatam*: the *Krama-sandarbha* (10.9.18) and the *Laghu-vaiṣṇava-toṣaṇī* (10.9.15). When elucidating the two missing inches of Yaśodā’s rope, he repeats Śrīnātha Cakravartī verbatim: “He [Kṛṣṇa] is bound by two factors—the effort of the devotee and His own mercy.” The view is reiterated yet again by Viśvanātha Cakravartī Ṭhākura, *Bhāgavatam* commentator par excellence, when illuminating the pertinent text (10.9.18): “As you cannot tie up His waist even with all the ropes of the house, then it must be concluded that it is His good fortune that it should not be. Listen Yaśodā, give up this attempt!” Though the village women advised in this way, Yaśodā was insistent. “Even if evening comes and I tie together the rope of the whole village, I must find out just once the extent of my son’s waist.” If Yaśodā, with desire to do good to her son, and being stubborn, would not give up her attempt to bind the Lord, then between the Lord and the devotee, the devotee’s stubbornness prevails. Thus, seeing His mother becoming tired, the Lord gave up His own stubbornness, and by His mercy allowed Himself to be tied. His mercy is the king of all śaktis, illuminating all else. It melts the heart of the Lord as if it were butter. Mercy’s appearance made the satya saṅkalpa and vibhūta śaktis suddenly disappear. The shortage of two fingers was filled by effort (pariśrama) and mercy (kṛpā). The effort and fatigue due to service and worship (the steady faith of the devotee—bhakta niṣthā), and the mercy of the Lord arising from seeing that effort and fatigue (the steady quality in the Lord—sva niṣthā)—these two caused the Lord to be bound. As long as these are not there, the rope remains two fingers too short. When these two are there, the Lord is bound. The Lord Himself showed to His mother how only love can bind Him. This is what the pastime illustrates. (Translation by Gopīparāṇadhana Dāsa.) Girirāja Swami, an ISKCON leader and articulate spokesperson for the Gauḍīya Vaiṣṇava sampradāya, writes in his essay “Dāmodara-līlā: Works and Grace”: Now, if we look closely at the life of the devotee, yes, ultimately the devotee is picked up by the grace of the Lord, but still the devotee makes every effort to serve the Lord, and then the Lord’s mercy allows the devotee to bind the Lord—the Lord comes under the control of the devotee’s pure love. So if someone thinks he can, as they say, storm the gates of heaven, or reach God by his own endeavor, that is not correct. But then again, if someone says, “Well, I am just going to sit and pray to God to deliver me, and I am not going to make any effort,” that also is not complete. We need both: pariśrama [intense effort] and *Kṛṣṇa-kṛpā* [the Lord’s mercy].7 The faith and works doctrine is not peculiar to Gauḍīya Vaiṣṇavism. Aside from its Christian dimensions, which we will address in a moment, the Vaiṣṇavas of South India known as the Śrī Sampradāya, or the Rāmānuja tradition, explored it as well, underlining a philosophical tension that resulted in two factions. The Vaṭakalai branch, championed by Vedānta Deśika (1268–1368), teaches that salvation or self-surrender comes about when there is both divine grace and human effort, yes, but with a special emphasis on effort. This is comparable, says Deśika, to a mother monkey carrying her baby. The mother does most of the work, but the baby must take some initiative to hang on as well, with its arms wrapped around its mother’s neck. On the other hand, the Teṅkalai school, represented by Pillai Lokācārya (1264–1369), claims that God’s grace alone saves the soul, much in the way that a cat carries its kitten—the baby kitten is virtually inactive, being propped up in its mother’s mouth and exerting no effort of its own.8 The *Vaṭakalai* and the *Teṅkalai* appreciate both works and faith, but the two schools have built entire philosophical systems according to their particular emphases. The same tension exists in Christianity, where the concern is how the faithful can be saved from sins, enabling them to go to heaven when they die. Early Christian theologians opined that one qualifies for salvation through good deeds and by observing sacred rites and pious traditions—ultimately being obedient to the commandments of the Church. Martin Luther (1484–1546), however, held forth that we attain salvation merely through faith in God. This, of course, gave rise to the dogmatic position, so popular among certain Christian groups today, that simple belief in Jesus is enough for salvation. The scriptural quotes used by both factions are many, but it comes down to the following. On the one hand: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” (Ephesians 2:8) And yet: “Faith without works is dead . . .” (James 2:26.) Thus modern Christianity has its own version of the Vaṭakalai/Teṅkalai dichotomy. But in the end most Christians and Vaiṣṇavas would agree: Faith does not exist where it does not manifest itself in works, even though one must attain the grace of God to achieve spiritual perfection.9 One may wonder how all this applies to the Dāmodara-līlā. “Devotional action” *(bhakti-sevā)* manifests in the process of worship. Activities that bring one closer to God, like mother Yaśodā’s giving every ounce of strength to binding little Dāmodara, constitute the effort required to receive God’s mercy. This is referred to as steadiness in worship (*bhakta-nisthā bhajanotthā*). The spiritual potency generated from such “works” constitutes the first missing inch of Dāmodara’s rope. The second inch is often a consequence of the first. That is to say, Kṛṣṇa’s mercy, generally evoked when He sees His devotee’s relentless effort (*darśanotthā svaniṣṭhā kṛpā*), takes a practitioner the rest of the way. Yaśodā’s effort was not enough, though she gave it all she had. It was ultimately Kṛṣṇa’s mercy that allowed her to bind Him. It should be understood, too, that while effort is a reliable path in achieving the grace of the Lord, it is, in the end, entirely up to Him. Kṛṣṇa is independent (*svarāṭ*), and His grace manifests according to His sweet (and sometimes unpredictable) will. As leading ISKCON teacher and Sanskrit scholar Bhānu Swami sums up: It is the *bhakta-niṣṭhā*, firm faith of the devotee, seen in his tireless endeavors to worship the Lord, and the *sva-niṣṭhā*, steadiness of the Lord in bestowing His mercy upon seeing the devotee’s effort and fatigue, that caused Kṛṣṇa to be bound. In the absence of these two, the rope would have remained two fingers too short. But when *bhakta-niṣṭhā* and *sva-niṣṭhā* are present, the Lord can be bound. In this pastime, Kṛṣṇa showed Yaśodā and the whole world that only love can bind the Supreme Lord.10 *Śrī Rādhā’s Ropes of Love* One may wonder how the Yaśodā-Dāmodara-līlā connects to Śrī Rādhā, or the Feminine Divine. After all, the famous Rādhā-Dāmodara Deities in Vrindavan and Jaipur (and elsewhere) are forms of “Rādhā”-Dāmodara, not “Yaśodā”-Dāmodara. Indeed, the focus on Rādhā speaks to the fundamental predilection of the Gauḍīya tradition, which is *rādhā-dāsyam*. That is to say, love of Kṛṣṇa is eclipsed by love for Rādhā. It should be noted that She is considered the female manifestation of God—Kṛṣṇa’s other half—just as much as She is His greatest devotee and hlādinī-śakti, His original internal pleasure potency. Kṛṣṇa’s very existence, say the great Gauḍīya teachers, has little meaning without Her. What is the value of the sun, they ask, without sunshine? Accordingly, the eighth and culminating verse of Satyavrata Muni’s famous *Dāmodarāṣṭakam* might serve as a bridge from the *Yaśodā-Dāmodara-līla*, which is the tenor of the entire poem, to Rādhā-Dāmodara, thus subtly connecting Śrī Rādhā to the Dāmodara-līla. “O Dāmodara, I offer my respectful obeisances to the celebrated rope binding Your belly, for it is an abode of brilliant effulgence. I offer my respectful obeisances to Your belly, which supports the entire universe of moving and nonmoving entities. I offer my respectful obeisances again and again to *Śrī*matī Rādhikā, Your most beloved, and I offer my respectful obeisances to You, my divine Lord who performs unlimited transcendental pastimes.” Indeed, there is abundant Gauḍīya poetry that makes suggestive links to *Śrī* Rādhā in terms of the *Dāmodara-līlā*. For example, in *Śrī* *Rādhā-rasa-sudhā-nidhi* (text 174), Prabodhānanda Sarasvatī speaks of Rādhā and Kṛṣṇa as “tied [to each other] with the knot of deep love.” He further writes that *Śrī* Rādhā “subdues and binds Kṛṣṇa, who is like an elephant—Her helpless pet—just by virtue of Her playfully amorous glances.” (text 188).11 But *Śrī* Rādhā’s place in the *Dāmodara-līlā* goes beyond figurative speech. Her more overt connection with the story reaches back to the *Uttara-kāṇḍa* of the *Bhaviṣya* *Purāṇa*: “Once, in the auspicious month of *Kārttika*,12 Kṛṣṇa came late for a rendezvous with Rādhārāṇī in Her kuñja [bower]. In loving anger, Śrī Rādhā looked at Kṛṣṇa with frowning eyebrows. Using some golden vines, She then tied a rope around Śrī Kṛṣṇa’s belly to punish Him for not showing up as promised. Kṛṣṇa said He was late because mother Yaśodā had kept Him home for a festival. Seeing Her mistake, Rādhā quickly untied Her beloved Dāmodara.”13 Thus mother Yaśodā’s pastime of binding Kṛṣṇa with her love (*vātsalya-bhāva*) has a parallel in the conjugal exchange (*mādhurya-bhāva*) of Rādhā and Kṛṣṇa, and in this way Gauḍīya Vaiṣṇavas cherish an esoteric dimension to the *Dāmodara* episode.14 In fact, according to Jīva Gosvāmī, the exchange with Śrī Rādhā is the prototype for the exchange with Yasodā: That day (in the spiritual world, before Govardhana-pūjā) Bhagavān went late at night to meet Śrī Rādhā at her home. [Since He was late], She was angry and bound Him by Her golden girdle belt. Kṛṣṇa pleaded in front of Her and narrated everything about the great festival at His home (which had caused His late arrival). Thus He placated Her, and She let Him go. Then Kṛṣṇa, being pleased at mind, said to Her, “The golden girdle belt which You have offered to Me around My stomach will cause Me to be known as Dāmodara. There is no name dearer to Me in all the worlds. Those who chant this name always will achieve all perfections. Having obtained the rarest gift of My *bhakti*, they will achieve My abode. “Dear Rādhā! I will manifest this pastime in the material world when I will be bound by My mother to a mortar using various ropes.”15 Vraja tradition further reveals that the gopīs sometimes sit near mother Yaśodā just to hear her sing Kṛṣṇa’s glories. In those moments, Rādhārāṇī, especially, listens closely, particularly when Yaśodā recites the Dāmodara pastime. Enveloped by Dāmodara’s mood of surrender when He acquiesces to mother Yaśodā’s love, Śrī Rādhā feels deep affection, remembering when She too was able to bind Him in this way (as described above by Jīva Gosvāmī). More, She longs to once again bind Kṛṣṇa with Her love, resolving to do whatever might be necessary to win His affections. The notion of “Rādhā-Dāmodara,” then, refers to Rādhārāṇī’s mood of intense attraction for this totality of loving affection, and how it was achieved by mother Yaśodā. To highlight this mood, Rādhikā even performs *Kātyāyanī-vrata* in the month of Kārttika, honoring a set of vows usually performed by women who want a particular husband.16 Of course, She has no need to pray for enhanced intimacy with Kṛṣṇa, but in Her humility—and in Her desperation to do anything for closeness with the Lord of Her life—She says the appropriate prayers and undergoes the standard austerities just to solidify Her loving exchange. To this day, during Kārttika the priests of Vrindavan’s Rādhā-Dāmodara temple tie a golden rope from Rādhā’s waist to Kṛṣṇa’s stomach, indicating the esoteric dimension of the Dāmodara-līlā and the deep love that abides between Rādhā and Kṛṣṇa. *Notes* 1. See A. C. Bhaktivedanta Swami Prabhupāda, Kṛṣṇa, chapter 9 (Bhaktivedanta Book Trust, 2008, reprint). Some translations of the Dāmodara story refer to the two inches as “two fingers,” and Prabhupāda, in various instances, does the same. In ancient India small length measurements such as an *aṅgula* (finger) or a *mutthi* (fist) were used to determine length and breadth. In fact, one can find the rough equivalent of an inch by measuring from the top knuckle of one’s thumb to the thumb tip. Two of those, of course, will constitute two inches. The “digit” is sometimes referred to as a finger or fingerbreadth because it was originally based on the dimensions of a human finger. 2. Dāmodarāṣṭakam is a famous Sanskrit stotra attributed to the Padma Purāṇa and originally written by Satyavrata Muni. 3. Important modern retellings of the entire Dāmodara-līlā in English include: Śivarāma Swāmī, Śrī Dāmodara Jananī, Kṛṣṇa in Vṛndāvana series Vol. 4 (Budapest: Lāl Publishing, 2016); B. G. Narasingha Mahārāja, ed., Śrī Dāmodara Kathā (Vrindavan: Gosai Publishers, 2008); Śrī Śrīmad Bhaktivedānta Nārāyaṇa Goswāmī Mahārāja, Dāmodara-Līlā-Mādhuri, Volume One (Singapore & Kuala Lumpur: Śrī Caitanya-Mudrani Publications, 1999); Vaiyasaki dasa Adhikari, Śrī-Śrī Rādhā-Dāmodara Vilāsa (The Inner life of Viṣṇujana Swami & Jayānanda Prabhu): Volume One 1967–1972 (Vrindavan: Ras Bihari Lal and Sons; 2009, reprint; original printing, 1999); Mahanidhi Swami, Prabhupāda at Rādhā Dāmodara (India, n.p., 1990); Gour Govinda Swami Mahārāja, Chapter 4, “Bound by Love,” in Mathura Meets Vrindavan (Bhubaneswar, Odisha: Gopal Jiu Publications, 2003); and Shubha Vilas, Two Fingers Short (Mumbai: Tulsi Books, 2015). Vallabhācārya’s commentary on *Śrīmad-Bhāgavatam* is available in an English edition with the full Dāmodara-līlā as one separate volume: Śrī Subodhini: Commentary On *Śrīmad Bhāgavata Purāṇa*, Text and English Translation, Canto Ten Chapters 9 To 11 (Delhi: Śrī Satguru Publications; 2003). 4. “Dāmodara” occurs as name 367 in the *Viṣṇu-sahasra-nāma* (“Thousand Names of Viṣṇu”). 5. When the trees were uprooted, the forms of Nalakūvara and Maṇigrīva, the yakṣas in question, emerged, offering prayers to the Lord. Receiving Kṛṣṇa’s benediction, they were reinstated in their previous divine position. Only Kṛṣṇa and some neighboring children saw them, and when the elders arrived, they were amazed at how the divine infant could knock down two large trees, even with a heavy grinding mortar. The yakṣas’ plight as trees was now a thing of the past, and Kṛṣṇa returned to His usual exploits in Vrindavan, playing with His friends and exchanging pastimes of love with His many devotees. 6. The term *niryoga-pāśa* is interesting: There is a method in Vrindavan for milking cows in which their legs are tied to protect them from overreacting and hurting themselves during the procedure. Following this technique, when Kṛṣṇa milks His cows He sometimes ties their hind legs with ornamental rope, which He keeps on His shoulders or places in His turban when His hands are not free. The rope is called *niryoga-pāśa*. Symbolically, this rope is said to represent the ropes of love with which Kṛṣṇa binds His devotees. 7. See Giriraj Swami, *“Damodara-līlā*: Works and Grace”: (http://www.girirajswami.com/?p=4949) 8. See “Balancing Faith and Works: To Whom is God’s Grace Given?” in The Agni and the Ecstasy: The Collected Essays of Steven J. Rosen (Satyaraja Dāsa) (London: Arktos, 2012), 86–88. 9. Ibid. 10. See “Short by Two fingers: Śrīla Viśvanātha Cakravartī Ṭhākura’s Sārārtha Darśinī commentary on *Śrīmad-Bhāgavatam* 10.9.18,” translated by Bhānu Swami (taken from http://www.granthamandira.com) and also published in Śrī Kṛṣṇa Katharita Bindu, No. 263 (November 2011). 11. See *Śrī Rādhā-rasa-sudhā-nidhi* 174 and 188. 12. The month of Kārttika—also known as the month of Dāmodara, and corresponding to the time between mid-October and mid-November—is elucidated in Gopāla Bhaṭṭa Gosvāmī’s *Hari-bhakti-vilāsa* (chapter 16). For dedicated Vaiṣṇavas, the text recommends that during this month it is particularly effective to recite the Dāmodarāṣṭakam. Austerities and vows enunciated in this text are considered highly auspicious during this month as well. The name Kārttika is derived from that of Rādhārāṇī’s mother, whose name is Kīrttikā (or Kīrtidā). Rādhārāṇī thus became known as Kārtikī, which means “born of Kīrttikā.” At the beginning of his *Dig-darśinī*-ṭīkā on Śrī Dāmodarāṣṭakam, Śrīla Sanātana Gosvāmī includes the following verse as his maṅgalācaraṇam, highlighting Śrī Rādhā’s connection to the Dāmodara-līlā: “Bowing before Śrī Dāmodara-īśvara, who is accompanied by Śrī Rādhā, I now commence my commentary on Śrī Dāmodarāṣṭakam entitled *Dig-darśinī*.” Similarly, he closes his commentary on the last verse (16.206) as follows: “Everything I have I offer to you, Śrīmad Dāmodara, Lord of Śrī Rādhā’s life, and I also offer it all to Caitanya-deva and my *guru*.” 13. The Uttara-kāṇḍa is sometimes published as a separate book known as the Bhaviṣyottara Purāṇa. This verse is cited in the commentary on Kṛṣṇa-karṇāmṛta by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, verse 110. The English rendering is from Mahanidhi Swami, Rādhā Kunda Mahima Madhuri (Vrindavan: Ras Bihari Lal and Sons, 2009), 50. Jīva Gosvāmī repeats this story in his Prīti-sandarbha (Anuccheda 367). 14. There are numerous hints of Rādhikā’s *Dāmodara-līlā* throughout India’s wisdom texts. Another example occurs in the Nārada-pañcarātra (chapter five), in a section called the “Śrī Rādhā Sahasra-nāma.” There we learn that among Śrī Rādhā’s many names are Dāmodara-priyā (“dear to Dāmodara”) and Śṛṅkhalā (“the shackle that binds Kṛṣṇa”). Both hint at the *mādhurya* aspect of the *Dāmodara-līlā*. 15. See Jīva Gosvāmī, Śrī Rādhā-kṛṣṇārcana-dīpikā, texts 121–126, translated by Hari Parshad Das. Published in Śrī Kṛṣṇa Kathamrita Bindu, No. 263 (November 2011). 16. It is sometimes suggested that Rādhā and the gopīs worshiped Kātyāyanī in the usual fashion, viewing her as a manifestation of Durgā, or Devī, the goddess of the material world. While it is true that they sometimes worshiped both Śiva and the goddess for the sake of their service to Kṛṣṇa, they did not see these Deities in the usual way: The *Bhāgavatam* (12.13.16) says, “Lord Śiva is the best of all devotees” (*vaiṣṇavānāṁ yathā śambhuḥ*), and that’s how the gopīs viewed him—not as God but as the greatest among the Vaiṣṇavas. Similarly, because they worshiped Kātyāyanī, or Durgā, with the intention of attaining the favor of Kṛṣṇa and not for material benefits, they understood the goddess as an incarnation of *Yogamāyā*. Thus Rādhā and the gopīs worshiped *Yogamāyā* to attain Kṛṣṇa as their husband. (See *Caitanya-caritāmṛta*, *Madhya* 8.90, and *Madhya* 9.360, purport) Book Excerpt: The Glorious Life of Śrīla Narottama Dāsa Ṭhākura *The Mission* *Śrīla Jiva Gosvami entrusts three of his dearest students with one of the most important missions in the history of Gaudiya Vaisnavism.* by Śitalā Dāsī Śrīla Jīva Goswāmī entrusts his three leading students with a task essential to the philosophical unity of Lord Caitanya’s movement. [Excerpted from The Glorious Life of Śrīla Narottama Dāsa Ṭhākura, by Śītalā dāsī. Copyright © 2017 by Śītalā Harrison. This excerpt begins chapter 4 and retains the book’s style for Sanskrit and other considerations. The book is available from amazon.com and bookwrights.com.] *Śrī Jīva’s Request* Standing before his students one day Śrī Jīva Gosvāmī announced, “Kārttika is approaching, and I want to organize a grand festival for all the Vaiṣṇavas of Vraja. I will need your help to organize the mahotsava nicely in order to make it a wonderful festival of Kṛṣṇa consciousness. Narottama and Śrīnivāsa, I would like you to deliver invitations to all the devotees.” As always, Narottama and Śrīnivāsa immediately obeyed their *guru’s* request. They worked hard to prepare for the festival. “Quick,” Śrīnivāsa called to Narottama. “Bring the garlands and sandalwood paste. The devotees are beginning to arrive.” Gradually the *kuñja* began to fill with devotees. One by one, the great luminaries among Śrī Caitanya Mahāprabhu’s associates arrived—Raghunātha dāsa Gosvāmī, Kṛṣṇadāsa Kavirāja Gosvāmī, Gopāla Bhaṭṭa Gosvāmī, and Jagadānanda Paṇḍita. Even Lokanātha Gosvāmī and Bhūgarbha Gosvāmī, who were rarely seen outside their **kuñja*s*, were present. As devotees poured in from Rādhā-kuṇḍa, Govardhana, and Mathurā, the local villagers stood on the outskirts of the *kuñja*, staring curiously at the famous devotees. With great enthusiasm, Śrī Jīva Gosvāmī and his students warmly greeted each guest with garlands, sandalwood pulp, and the respect befitting each devotee’s position. Once the kīrtana began, it continued to roar throughout the day. Since it was Ekādaśī and the devotees were fasting, they feasted on the prasāda of kṛṣṇa-kathā and kīrtana throughout the night. The next morning, the devotees cleaned the entire area and offered a succulent feast to the Deities. Śrīnivāsa offered each guest water to wash his hands, and Śrī Jīva ushered the guests to their seats. Śrīnivāsa expertly orchestrated the serving of sumptuous prasāda to the full satisfaction of all the devotees. After respecting *prasāda* and washing their hands again, the devotees continued to celebrate with kīrtana and uplifting discourses through the rest of the day. Late in the afternoon, Śrī Jīva Gosvāmī asked the devotees for their attention. Standing before the saintly gathering, he loudly announced, “Śrī Caitanya Mahāprabhu instructed all His devotees to write books explaining the science of Kṛṣṇa consciousness. He told us to distribute these books far and wide. Some of the Lord’s most confidential associates, such as Rūpa Gosvāmī, Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, and Kṛṣṇadāsa Kavirāja, have already written many manuscripts. We now have hundreds of these manuscripts in Vṛndāvana. I want these great books to go out into the world, especially to Bengal, where Lord Caitanya has thousands of followers. The time has come to fulfill Lord Caitanya’s mission. These manuscripts must be taken to Bengal, where they can be read, copied, and distributed throughout the land.” He paused, scanning the crowd until he caught sight of his three illustrious students. “These devotees,” he said, motioning to Narottama, Śrīnivāsa, and Śyāmānanda (formerly Duḥkhī Kṛṣṇadāsa), “have studied all the *bhakti-śāstras* under my guidance for a number of years and are thoroughly trained in philosophy. I feel they are qualified and competent to fulfill this important mission. They have rightfully earned the titles Narottama Ṭhākura Mahāśaya, Śrīnivāsa Ācārya, and Śyāmānanda Prabhu.1 I now humbly request the masters of these disciples to give their permission so they may go out and preach.” Narottama was stunned by the unexpected announcement. His eyes flashed to the face of his beloved spiritual master to gauge his reaction. A hushed silence fell on the assembly, as everyone waited for the response of Śrī Lokanātha Gosvāmī and Gopāla Bhaṭṭa Gosvāmī. Though his weak legs could barely hold up his frail form, Śrī Lokanātha Gosvāmī slowly rose to speak. “The śāstras say that it is very difficult to get a bona fide *guru*. It is equally difficult to get a good disciple. I am very fortunate because I have only one disciple and he is the best disciple. He has given me great joy because in his association I feel ecstatic kṛṣṇa-prema. I wish to never give up his company, but for the mission of Mahāprabhu, I give my full blessings. He can go.” Narottama was shocked. In one short sentence, his spiritual master had dramatically changed the trajectory of his entire life. His heart sank at the thought of leaving his beloved master’s personal service. At once, he was flooded with concerns: “Who will assist my Gurudeva in his service? He is so old now. Who will fan him in the summer as he does his pūjā? And in the winter, who will light the stove to warm him? Who will collect flowers for his worship or bring him water or wash his lotus feet?” Then Śrī Gopāla Bhaṭṭa stood. “I too give my blessings to my disciple. Śrīnivāsa has my permission to take up this mission.” As cheers of approval rang out from among the devotees, Narottama’s mind continued to reel, “But I had planned to live in Vṛndāvana for the rest of my life! I cannot bear the thought of leaving. I may never see any of these exalted Vaiṣṇavas again—not my beloved spiritual master, not Śrī Jīva Gosvāmī . . . ” His heart felt as if it were being torn in two. The thought of leaving was devastating, but there could be no greater honor than to take part in the Lord’s glorious mission. How could he refuse such service? Narottama looked at Śrīnivāsa and then Śyāmānanda, and saw the same surprise and conflict etched in their faces. The approving words of both spiritual masters had sealed the fate of both Narottama and Śrīnivāsa. And certainly Śyāmānanda’s participation in the mission was also inevitable. In the absence of his own *dīkṣā-guru*, he would be obliged to follow the order of his beloved *śikṣā-guru*, Śrī Jīva Gosvāmī. The three friends exchanged knowing glances: It would be unbearable to leave Vṛndāvana, but they knew they had to. All they had experienced and learned in Vṛndāvana had been preparation for this important mission. To be chosen for such a task was truly the greatest fortune. Śrīnivāsa stepped forward and announced to the crowd, “We are deeply honored to be chosen for this vital mission. Please give us your mercy so we may be successful.” Raising his arms over his head, Śrī Jīva Gosvāmī beamed and asked the crowd, “Bless these devotees. Give them strength so they may distribute the seed of *bhakti* far and wide.” Once more, jubilant cheers erupted from the crowd. *“*Jaya**! *Jaya*! Sādhu! Sādhu! Narottama, Śrīnivāsa, and Śyāmānanda humbly moved through the crowd of devotees, offering their obeisances and taking the dust from each devotee’s feet. Thus, the festival ended in a buzz of excited anticipation. A uniquely special mission was about to begin, with the potential for this divine knowledge to spread throughout the entire world. Not a mouth was silent, nor a heart still, as everyone discussed the task at hand. The moon rose, and night fell. The following morning, astrologers chose an auspicious day for the commencement of the journey, and preparations began. Śrī Jīva Gosvāmī contacted a rich merchant from Mathurā and asked him to build a cart to carry the books to Bengal. Wanting to make the most of their last few days in the holy dhāma, Narottama, Śrīnivāsa, and Śyāmānanda set out to bid farewell to Vṛndāvana. They visited Vṛndāvana’s presiding Deities –Madana-mohana, Govindajī, and Gopīnātha—and falling flat before each Deity, humbly prayed for their mission to succeed, begging for the power to preach effectively. They wandered throughout Vrāja, visiting their favorite spots, praying at the tombs of the Gosvāmīs and bathing in the sacred kuṇḍas. Wherever they went, the people of Vrāja came out to wish them well. Many offered them garlands or *mahā-prasāda*. Narottama and his friends then went to offer their respects to Govardhana. They followed the sandy parikramā path around the sacred hill. Upon reaching Śrī Rādhā-kuṇḍa they sought out Raghunātha dāsa Gosvāmī and found him in a secluded spot, reading beneath a tree. With great respect the three students bowed before him, touching his feet. “We will soon be leaving for Gauḍa-deśa,” Śrīnivāsa said. “Please give us your blessings.” Raghunātha dāsa rose to his feet and warmly embraced each of them. “Your mission is of vital importance,” he said soberly. “You will be carrying the most valuable cargo in existence—the written teachings of Śrī Caitanya Mahāprabhu. These manuscripts, which describe the science of Kṛṣṇa consciousness in great detail, took years to compile, and each precious book is a window into the spiritual world. Guard them with great care.” Raghunātha dāsa looked affectionately from one young missionary to the next, his bright, penetrating eyes filled with tears. “Now,” he said, his voice quivering with emotion, “it’s up to you to have these books copied and distributed. People are rotting in material existence because they are ignorant of their relationship with God. Try to help them by spreading Śrī Caitanya Mahāprabhu’s message throughout the land.” Narottama, Śrīnivāsa, and Śyāmānanda nodded gravely. “We will try our best,” Narottama assured him. With great sadness, they offered their obeisances and said good-bye. As they turned to leave, Śrī Raghunātha Dāsa called out, “May the blessings of Śrī Rādhā be with you!” Feeling the tremendous weight of responsibility on their shoulders, they left Rādhā-kuṇḍa and headed east, back to Vṛndāvana.2 The night before their scheduled departure, Narottama and Śrīnivāsa went on their final pilgrimage, first to receive the blessings of Śrī Gopāla Bhaṭṭa Gosvāmī, and then to Śrī Lokanātha Gosvāmī’s hermitage. Entering Lokanātha Gosvāmī’s kuñja, they saw him sitting before his beloved Deities, Śrī Rādhā Vinoda. Narottama threw himself at the feet of his master, unable to contain his sorrow. When he looked up, he saw Lokanātha Gosvāmī staring lovingly at him. Narottama couldn’t find the words to say good-bye to his beloved *guru*. How could he express his gratitude and love? His throat ached as he choked back tears. The thought of them being separated, perhaps forever, was unbearable. Śrī Lokanātha Gosvāmī wrapped his thin arms around his disciple and embraced him warmly. “Narottama, what you are about to do is the perfection of everything I have taught you. Always remember to serve the Deities with love, and serve the Vaiṣṇavas with the same love and devotion with which you serve the Lord. Remain vigilant to avoid all offenses, and dedicate your life fully to spreading the saṅkīrtana movement.” Tears flowed from Lokanātha’s eyes as he spoke. “Take this Vṛndāvana atmosphere with you, Narottama. Vṛndāvana is always in the devotee’s heart, so carry it with you. Just chant Hare Kṛṣṇa, because wherever there is chanting, there is Vṛndāvana.” Lokanātha turned to Śrīnivāsa. “I hand over my dear disciple to you. Watch over him carefully.” Tears streamed down Narottama’s cheeks. “Gurudeva, if you give this servant permission, then sometimes I can come from Gauḍa-deśa to have darśana of your lotus feet.” Śrī Lokanātha Gosvāmī shook his head. “Now you have to make your life successful by preaching Mahāprabhu’s religion of love. I don’t think it will be necessary for you to return here.”3 Hearing these words, Narottama fell to the ground. For some time he lay at his spiritual master’s feet offering obeisances, and then, without protest, he rose and left the kuñja with Śrīnivāsa. His *guru’s* last instructions echoed heavily in his heart. Śrīnivāsa put his arm around Narottama as they walked back to their āśrama in silence. In his mind, Narottama resolved to fix his attention firmly on his spiritual master’s instruction to preach Kṛṣṇa consciousness; he wouldn’t think so much now about the order not to return. With this, Narottama’s sorrow began to dissipate. It was replaced by a feeling of eagerness as he thought of the service he was entrusted to render with the other devotees. That night Narottama lay on his bed, restless and unable to sleep. His happy life in Vṛndāvana flooded his mind, and in the darkness he savored his last hours in Vṛndāvana’s atmosphere—he could hear the distant cries of peacocks and a faint chime of karatālas. Someone was singing to his Lord deep in the night. The sweet scent of night-blooming jasmine wafted into Narottama’s room. His heart ached, and heaving a deep sigh he cried out, “O Vṛndāvana! How can I leave you? Will I ever see my spiritual master or the Gosvāmīs and other Vrājavāsīs again? Will I ever again feel the dust of this transcendental land coat my body? Will I ever see Govardhana Hill again, or bathe in the sacred Yamunā?” In this turbulent emotional state, he composed a verse, “When shall I see the abode of mercy, Śrī Caitanya Mahāprabhu, who has distributed His potency in two ways: by investing Śrīla Rūpa Gosvāmī and others with the power to write devotional books wherein priceless treasures of spiritual knowledge shine like brilliant jewels, and empowering Śrīnivāsa Ācārya to distribute these books. Thus, I worship the lotus feet of Śrī Caitanya Mahāprabhu, who has empowered His devotees in these two ways to shower His mercy on the world.” His mind churning, Narottama lay awake until late into the night. But when morning arrived, Narottama forgot his lamentation and his heart raced with excitement at the thought of his mission. He leapt up from his bed and quickly bathed and dressed. Gathering his scant belongings, he rushed to meet his travel companions and Śrī Jīva Gosvāmī. Together they walked to Śrī Rādhā Govindadeva’s temple, where the bullock cart was waiting to be loaded with the manuscripts.4 A crowd of devotees had gathered to witness the party’s momentous departure—devotees from as far away as Mathurā, Govardhana, and Rādhā-kuṇḍa. The greatest of all the Vaiṣṇavas were present—Gopāla Bhaṭṭa Gosvāmī, Bhūgarbha Gosvāmī, Lokanātha Gosvāmī, Śrī Madhu Paṇḍita, Rāghava Gosvāmī, Kṛṣṇadāsa Kavirāja. No one wanted to miss this most important event. Narottama stepped privately into the temple and, bowing before Śrī Govindajī, begged for His blessings and protection. When he rejoined Śrīnivāsa and Śyāmānanda, he found that Śrī Jīva Gosvāmī had already announced that the loading would begin. The crowd excitedly watched as Śrī Jīva and other devotees ceremoniously carried the priceless manuscripts to the large cart. The crowds shouted, “Jaya! Jaya!” as Śrī Jīva Gosvāmī picked up each manuscript with care, held it above his head, and called out its title: “Ujjvala-nīlamaṇi . . . Vidagdha-mādhava . . . Lalita-mādhava . . . ” Then he wrapped each precious book in a piece of soft cloth and gently placed it into one of the large wooden crates, beautifully studded with copper and brass, that had already been loaded on the cart. When every manuscript had been securely packed, he locked the crates and covered them with a protective tarp. When the last lock was sealed, the crowd cheered. Seeing everything ready for departure, Śrī Jīva nodded to the driver, who then prodded the backs of the huge oxen, and the heavy cart jerked to a start. Narottama’s heart lurched with it. This was the first step away from his spiritual home. The cart slowly rolled forward, and the ten armed guards took their places alongside to protect the priceless cargo. Narottama, Śrīnivāsa, and Śyāmānanda walked behind with Śrī Jīva Gosvāmī, who would accompany them as far as Mathurā. As the cart ambled down the dusty road, Narottama again and again looked back at the crowd of well-wishing devotees. Tears streamed from his eyes as he scanned their faces—the faces of his beloved teachers, friends, and acquaintances. Some of them stood silently, others wept openly, and some joyfully called out blessings. Several devotees trailed behind the cart until it was out of sight. *Notes* 1. There are different versions of how and when these titles were awarded. 2. Prema-vilāsa states that they visited only Vṛndāvana. 3. Some commentators say that Lokanātha Goswāmī told Narottama to come back soon so he would be able to see him again. 4. Prema-vilāsa says the books were packed at Jīva Goswāmī’s āśrama and then the devotees walked to Govindajī temple to pray for the success of the mission. *Śrīla Narottama-prabhor-aṣṭaka* Eight Prayers Glorifying Śrīla Narottama dāsa Ṭhākura by Śrīla Viśvanātha Cakravartī Ṭhākura > śrī-kṛṣṇa-nāmāmṛta-varṣi-vaktra- > candra-prabhā-dhvasta-tamo-bharāya > gaurāṅga-devānucarāya tasmai > namo namaḥ śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, a pure-hearted servant of Lord Gaurāṅga. From his splendorous moonlike lips pours a radiant shower of nectar in the form of Śrī Kṛṣṇa’s holy name that dissipates the darkness of ignorance. > saṅkīrtanānandaja-mānda-hāsya > danta-dyuti-dyotita-diṅ-mukhāya > svedāśru-dhārā-snapitāya tasmai > namo namaḥ śrīla-narottamāya I offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, whose face is bathed in perspiration and torrents of tears due to the bliss of chanting the holy names. His gladdening smile and shining teeth illuminate all directions. > mṛdaṅga-nāma-śruti-mātra-cañcat- > padāmbujāmanda-manoharāya > sadyaḥ samudyat-pulakāya tasmai > namo namaḥ śrīla-narottamāya I offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura. Just by his hearing the sound of the mṛdaṅga, his lotus feet would begin to dance in a way that fully enchants the mind, and the hairs of his body would stand on end in ecstasy. > gandharva-garva-kṣapaṇa-svalāsya- > vismāpitāśeṣa-kṛti-vrajāya > sva-sṛṣṭa-gāna-prathitāya tasmai > namo namaḥ śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, whose dancing destroyed the pride of the Gandharvas, and who is celebrated by all the people for creating his own style of singing. The magnitude of his diverse devotional activities amazed everyone. > ānanda-mūrcchāvanipāta-bhāta- > dhūlī-bharālaṅkṛta-vigrahāya > yad-darśanaṁ bhāgya-bhareṇa tasmai > namo namaḥ śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, who would faint in bliss and fall to the ground, decorating his body with great quantities of dust. To have darśana of him in this way was the summit of good fortune. > sthale sthale yasya kṛpā-prabhābhiḥ > kṛṣṇānya-tṛṣṇā jana-saṁhatīnām > nirmūlitā eva bhavanti tasmai > namo namaḥ śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura. Wherever he went, the splendor of his mercy eradicated people’s thirst for anything other than Kṛṣṇa. > yad-bhakti-niṣṭhopala-rekhikeva > sparśaḥ punaḥ sparśa-manīva yasya > prāmāṇyam evaṁ śrutivad yadīyaṁ > tasmai namah śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, whose firm faith in devotional service to Kṛṣṇa is like a necklace of precious jewels. His touch transforms like a touchstone, and his words are as authoritative as the four Vedas. > mūrtaiva bhaktiḥ kim ayaṁ kim eṣa > vairāgya-sāras tanumān nṛ-loke > sambhāvyate yaḥ kṛtibhiḥ sadaiva > tasmai namah śrīla-narottamāya I repeatedly offer my respectful obeisances to Śrīla Narottama dāsa Ṭhākura, who is eternally honored by the saintly devotees, who wonder, “Is he the perfection of renunciation? Is he personified devotional service, descended to this world in a human form?” > rājan-mṛdaṅga-karatāla-kalābhirāmaṁ > gaurāṅga-gāna-madhu-pāna-bharābhirāmam > śrīman-narottama-padāmbuja-mañju-nṛtyaṁ > bhṛtyam kārthayatu māṁ phaliteṣṭa-kṛtyam May the graceful dancing of Śrīman Narottama’s lotus feet, which delightfully step in time to the nectarean songs of Lord Gaurāṅga, and the splendid, melodious sounds of the *mṛdaṅgas* and *karatālas*, be ever visible to this humble servant, thus satisfying my fully bloomed desired for devotional service. *Śītalā Dāsī was initiated by Śrīla Prabhupāda in 1971. In 1989 she married Hari Śauri Dāsa and helped him bring out his Transcendental Diary series, describing his time as Śrīla Prabhupāda’s servant. In 1995 she moved with her husband and daughter to Māyāpur, where they live today. Over the years, she has become a regular speaker, particularly on the lives of our Vaiṣṇava ācāryas.* Longing for Our Distant Home *People who aspire to leave this world of misery may find ourselves stuck in the cycle of enjoyment and renunciation, making little progress.* by Viśākhā Devī Dāsī *We can break the perpetual enjoyment/renunciation cycle by being in the world and simultaneously not in the world.* When we’re away from our home, we may long for it and feel ill at ease to be separated from it. Phone and video calls offer some respite, but when we hang up, the same homesickness can again pervade the heart. We crave the comfort of familiar surroundings, of dear friends and relatives, of the tastes and smells we’re accustomed to, of our own bed. On the other hand, after we’ve lived at home for some time, those very people and things we formerly longed for can become so familiar that we don’t value them—we take them for granted. We become complacent and perhaps restless. This cycle is called *bhoga* (enjoyment) and *tyāga* (renunciation). From a philosophical perspective, Śrīla Prabhupāda explains it in this way: There are two kinds of tendencies: one is *bhoga*, and one is *tyāga*. *Bhoga* means enjoyment, sense enjoyment, and *tyāga* means to give up this material world. But without guidance, one does not know how to renounce this material world. That [renunciation] is called *tyāga*. *Bhoga* and *tyāga*—two kinds of tendencies are going on in this material world. First of all they want to enjoy, and when they are frustrated in enjoyment, then there is renouncement. Again when they are tired of renouncement, again enjoyment. Just like the clock pendulum, this side and that side—tock, tock, tock, tock. Similarly, we are oscillating: sometimes on the platform of enjoyment and sometimes on the platform of renouncement. Two things are there in this material world.” (Lecture, July 27, 1971, New York) Our propensity to vacillate in these ways indicates that something deep-rooted within us is amiss, for we’re not finding the full satisfaction and pleasure we seek by either renouncing pleasures or enjoying them. In other words, there must be another option. Indeed, all the great spiritual paths of the world offer that option. In *Bhagavad-gītā* (15.6) Kṛṣṇa Himself gives a hint of the spiritual world, His abode, to Arjuna: “That supreme abode of Mine is not illuminated by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.” The great Vaiṣṇava Śrī Jīva Gosvāmī gives us a further description in his work *Gopāla-campū*: “The supreme transcendental realm is called Goloka, being the abode of go, transcendental cows, and gopa, transcendental cowherds. This is the seat of the rasa [loving relationship] pastimes of the absolute Śrī Kṛṣṇa.” The dire social, political, economic, and environmental situations we’re confronted with in this world are absent in Kṛṣṇa’s world. There, as it’s famously described in the Brahma-saṁhitā, song and dance replace mundane talking and walking, music is integral to existence, and pleasure steadily increases. If we hear such descriptions with a little faith, we’ll be captivated by them; we’ll become eager to extricate ourselves from this place of perpetual rotation between enjoying and renouncing and go to that eternal world. But how do we get there? What do we do differently? And how do we remain there so we never again fluctuate between homesickness and restless dissatisfaction? *A Surprise* Although it may be counterintuitive, the answer does not lie in tyāga, renouncing enjoyment. And it certainly does not lie in bhoga, enjoying this material world. It lies in knowledge and detachment, or being in the material world while not being of the material world. In Kṛṣṇa’s words, > brahmaṇy ādhāya karmāṇi > saṅgaṁ tyaktvā karoti yaḥ > lipyate na sa pāpena > padma-patram ivāmbhasā “One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.” (*Gītā* 5.10) In other words, since Kṛṣṇa, or God, has created everything, everything is related to Him and everything belongs to Him. Naturally He is the proprietor of everything, and therefore everything is rightfully engaged in His service. With this understanding we realize that our business is to use whatever the Lord has kindly provided in the service of the Lord. And we understand that the results of our activities are beyond our control; the result of what we do is up to the Lord. In other words, a person with the enjoying/renouncing mood acts according to the dictates of his or her material body and mind, but a person with this understanding knows that the body and mind are Kṛṣṇa’s property and should therefore be engaged in His service. With this mentality—of endeavoring for Kṛṣṇa—we go beyond the enjoying/renouncing mood and become less and less affected by the goings on in the material realm, just as the lotus leaf, though lying in the water, is not wet. *Dissipating Misconceptions* This sort of detachment is not indifference to the concerns of others; it is not aloofness or aversion, coldness or uncaring. Rather, elevated spiritualists are exceptionally concerned about others’ welfare; they suffer on seeing the suffering of others and try to help them. In Śrīla Prabhupāda’s words, “The highest goal of human civilization is to work hard under the guidance of the Lord and become completely dependent on Him. The highest achievement of perfect civilization is to work with valor but at the same time depend completely on the Lord.” *(Bhāgavatam* 1.8.37, Purport) So, rather than perpetuate the cycle of bhoga and tyāga, infinitely better is to become dependent on the will of the Lord and detached from the fluctuations of this material world. Those who remain in the world of enjoying and renouncing are without protection or direction, but those who depend on Kṛṣṇa’s will are protected by Him and His devotees from the unfavorable conditions of material existence. Unfortunately, though, we often forget and can be deluded into thinking that material life has something desirable to offer us. Thus we remain perplexed and do not devote ourselves to this higher goal. *Help* Kṛṣṇa can guide us through this dilemma. He says, One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge. One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness. Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. *(Gītā* 2.56–59) In other words, devotees of Kṛṣṇa accept whatever happens—whether apparently good or bad, apparently favorable or unfavorable—seeing it as sent by Kṛṣṇa. And since it is sent by Kṛṣṇa, it is not accidental but is due to the devotees’ past activities. Rather than be elated or deflated by what happens, rather than renouncing or enjoying, devotees focus on coming closer to Kṛṣṇa, for that is ultimately what Kṛṣṇa wants and is also what is best for the devotees. With that mindset, devotees are not disturbed by miseries, but see that the miseries are minimized by the grace of the Lord. Similarly, when devotees are happy, they thank the Lord, and they think it’s only by His grace that they have such favorable circumstances to do their services for the Lord. Śrīla Prabhupāda further explains: “For the service of the Lord, he [the devotee] is always daring and active and is not influenced by attachment or aversion. Attachment means accepting things for one’s own sense gratification, and detachment is the absence of such sensual attachment. But one fixed in Kṛṣṇa consciousness has neither attachment nor detachment because his life is dedicated in the service of the Lord.” *(Gītā* 2.56, Purport) Devotees don’t engage in material enjoyment (*bhoga*) or material renunciation (*tyāga*). Instead, they use their mind and senses for some particular service for the pleasure of the Lord and otherwise withdraw their senses from their objects. In this way they gradually develop a taste for genuine spiritual life and spiritual activities and become attracted to the beauty of *bhakti*, service to Kṛṣṇa with love and devotion. This “higher taste” is the secret of genuine advancement in Kṛṣṇa consciousness, for one who has it, Prabhupāda writes, “no longer has a taste for dead, material things.” What we’re really after is a taste for hearing about Kṛṣṇa, chanting His names, and serving Him in any one of a myriad of ways. Then we won’t feel homesick, for we’ll be with Kṛṣṇa in our real home, the spiritual abode. We won’t want to enjoy this world or renounce it, for we’ll be fixed in the understanding that this is Kṛṣṇa’s world to enjoy in whatever ways He desires. And we’ll find an inexpressible satisfaction and joy well up within us when we simply try to facilitate His enjoyment. In Kṛṣṇa’s words, “A person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.” *(Gītā* 2.64) Śrīla Prabhupāda elaborates, The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment and detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform. *(Gītā* 2.64 purport) Instead of hankering for our mundane home or being eager to escape from our home, let’s long for and become attached to our actual, metaphysical home, Kṛṣṇa’s divine realm. Once we become qualified to enter that exalted dimension, our hearts will be materially peaceful and spiritually thrilled not just for some time but at every moment. *Viśākhā devī dāsī has been writing for BTG since 1973. The author of six books, she has been serving as the temple president at Bhaktivedanta Manor in the UK since January 2020. She and her husband, Yadubara Dāsa, produce and direct films, most recently the biopic on the life of Śrīla Prabhupāda* Hare Kṛṣṇa! The Mantra, the Movement, and the Swami Who Started It All*. Visit her website at OurSpiritualJourney.com.* The Self-Evident Vedas Śrī Caitanya Mahāprabhu referred to the Vedic literature as “self-evident” (*svataḥ-pramāṇa*). By that He meant that its teachings are axiomatic and don’t require validation by some other authority. In common speech, followers of the Vedas as well as other scriptures might refer to them as the word of God, a phrase that implies the same idea: When God speaks, we’re obliged to accept His words as definitive. Many people balk at the idea of accepting scriptures as unerring authority on ultimate questions. One argument they put forward is that the supposedly perfect scriptures don’t all teach the same thing, so why should anyone prefer one religion’s holy books over another’s? One reply to that question is that because God is by definition beyond our ability to grasp fully, He reveals Himself in different ways throughout history, taking into consideration the receptivity of the audience. But if we study the world’s scriptures, we find agreement on most essential points. While it is true that people generally stick to the religion they were raised in, some feel compelled to search elsewhere. That was the case for most of Śrīla Prabhupāda’s disciples outside India, and it continues to be so for most non-Indians coming to Kṛṣṇa consciousness today. The dynamics of why someone becomes a devotee of Kṛṣṇa are complex. I sometimes look back at my own transition and marvel at how quickly it took place. Unlike many of Prabhupāda’s disciples, it wasn’t the result of a long, circuitous search. Secularists would surely point to some psychological need on my part, but my conviction is that the main factor was the instant appeal of the philosophy, my attraction to it being the unearned blessings of Prabhupāda and Kṛṣṇa. When I committed to the practice of Kṛṣṇa consciousness, I was an officer in the U.S. Air Force, so I couldn’t move into the temple ashram right way as I wished. I wanted to leave the Air Force at once, but I had to wait for my resignation to be approved. While I waited, I wasn’t given any work to do, but I had to stay in my room on the base all day. So for the six months before I could move into the temple, I used my time to study Śrīla Prabhupāda’s books, especially *Śrīmad-Bhāgavatam*, the ripe fruit of the Vedas. My experience was that the more I read, the more my faith in the truth of the Bhāgavatam grew. Despite my initial unfamiliarity with most of what I was reading, the self-evident nature of the authority of the Bhāgavatam became clear. When we read the *Bhāgavatam*, *Bhagavad-gītā* As It Is, and other books that Prabhupāda gave us, we discover so much information about God and the nature of reality that dismissing it as mere conjecture becomes difficult. The picture is just too complete. We get to the point, often quite quickly, where we have to say, “This must be true.” Prabhupāda’s full faith in the message, revealed in his purports, no doubt nourishes our conviction. Even with non-theological topics, a reader can often sense when an author is speaking with authority, demonstrating mastery of the subject. A similar response awaits any openminded person who carefully reads Śrīla Prabhupāda’s books. It’s unfortunate that many people today find it difficult to read books, but there’s still hope for them. They can receive the information revealed in Prabhupāda’s books in other ways and in easily digestible doses. And besides the book *Bhāgavatam*, there are exemplars of the *Bhāgavatam*, “book bhāgavatas,” who embody its truths and can thus inspire conviction in its unerring words. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Vedic Thoughts There are always rogues and thieves in human society, and as soon as a weak government is unable to execute its duties, these rogues and thieves come out to do their business. Thus the entire society becomes a hell unfit for gentlemen to live in. There is an immediate need for a good government—a government by the people, with Kṛṣṇa consciousness. Unless the masses of people become Kṛṣṇa conscious, they cannot be good men. The Kṛṣṇa consciousness movement that Śrī Caitanya Mahāprabhu started by chanting the Hare Kṛṣṇa *mahā-mantra* still has its potency. Therefore people should understand it seriously and scientifically and spread it all over the world. —His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrī* *Caitanya-caritāmṛta*, *Ādi-līlā* 17.141, Purport Śrī Kṛṣṇa Himself helps us in finding the really good preceptor in two ways. In the first place He instructs us regarding the character and functions of a great preceptor through the revealed śāstras. In the second place He Himself sends to us the good preceptor at the right moment when we are at all likely to benefit by his instructions. —Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura “Initiation into Spiritual Life,” *Sajjana-toshani*, Vol. 16, No. 1 One who strongly desires great bliss should do japa of Lord Hari’s name, which is topmost, meditate on the name, sing the name continuously, and do kīrtana of the name. —*Jābāli-saṁhitā* Remembering Viṣṇu destroys sin, but that is accomplished with great endeavor. But doing kīrtana, simply by vibrating the lips, is better than remembrance. —*Vaiṣṇava-cintāmaṇi* The reason why the Lord, who is merciful to the fallen, did not reveal the glory of *kīrtana* in other yugas, when the people were capable of other *sādhanas* like meditation, is that they thought that *kīrtana* was not very significant as a sādhana, being mere moving of the tongue and lips, and thus had no faith in it. —Śrīla Jīva Gosvāmī *Bhakti-sandarbha*, Anuccheda 272 Offending the *guru* is billions of times worse than offending the Lord. But denying scriptural knowledge and not accepting the authority of the Vedas is ten million times worse than offending the *guru*. *—Vyāsa-gītā* of the *Kūrma Purāṇa* Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops. —Śrī Prahlāda Mahārāja *Śrīmad-Bhāgavatam* 7.7.29 The ICJ Returns *ISKCON Communication Journal presents articles of interest to academics, the media, faith communities, political and cultural leaders, and more.* An important publication in pursuit of ISKCON’s mission sees new life. By Tattvavit Dāsa For a little more than a decade, Śaunaka Ṛṣi Dāsa, from Ireland, published the original ISKCON Communications Journal (ICJ) in England in his capacity as the director of ISKCON Communications Europe. Biannual issues appeared from 1993 to 1999, and five issues between 2000 and 2005. The digital back issues are online (content.iskcon.org). The journal presented to the general public ISKCON’s values and understandings on a variety of topics while also promoting internal analysis among its membership. Śaunaka Ṛṣi wrote and published, in 1999, the first statement on interfaith dialogue specific to the Caitanya Vaiṣṇava tradition: “ISKCON in Relation to People of Faith in God.” Thanks to his perseverance, articles by scholars from within and outside ISKCON addressed dozens of issues and challenges that ISKCON was navigating. But because he needed to serve exclusively as the executive director of the Oxford Centre for Hindu Studies, the ICJ became dormant after 2005. A few years later, the ICJ morphed into the ISKCON Studies Journal, from May 2009 (Volume One) to September 2014 (Volume Two), under the direction of Lāl Kṛṣṇa Dāsa and Śaunaka Ṛṣi, but then that ceased to continue. The ICJ was reawakened and revived this year in Belgium by Mahāprabhu Dāsa, the current director of ISKCON Communications Europe. The ICJ returns to continue the work begun almost thirty years ago of covering topics crucial to ISKCON. ICJ will again contain scholarly articles on obstacles to religious freedom, moral and ethical challenges, scientific and philosophical thought, abuse (child, domestic, pastoral), and topics about or directly related to ISKCON. The audience includes academics, the media, faith communities, political and cultural leaders, and more. Anuttama Dāsa, the Global Minister of ISKCON Communications, mentions in his introduction to this revived and revamped journal that ISKCON “has much to offer the world and much to learn from the world.” By publishing this needed communication, ICJ will help ISKCON fulfill its ambitious purposes and inspired mission. To subscribe to ISKCON Communications Journal or to order this issue, see the Kṛṣṇa.com catalog on p. xx or contact Bhaktivedanta Library Services, Petite Somme 2, 6940 Durbuy, Belgium; [email protected]; www.blservices.com; phone: +32 (0)86 32 32 80. *Tattvavit Dāsa co-edited the first issue of the revived ISKCON Communications Journal.* COVER: Though Lord Kṛṣṇa’s name “Damodara” is generally associated with His pastime of being bound by His mother, the name is also fitting in the context of His exchanges with Śrīmati Rādhārāṇī. Please see the article beginning on page 16. (Painting by Dhrti Devī Dāsī and Ramadasa Abhirama Dāsa.) BTG55-06, 2021