# Back to Godhead Magazine #56 *2022 (02)* Back to Godhead Magazine #56-02, 2022 PDF-View Welcome This issue corresponds with the annual festival of Gaura Pūrṇimā, which commemorates the divine appearance of Lord Kṛṣṇa as Śrī Caitanya Mahāprabhu 536 years ago in Bengal. The Vedic scriptures speak of innumerable avatars of Kṛṣṇa who have appeared throughout the millenniums, but Caitanya Mahāprabhu is known as His most merciful avatar. In our cover story for this issue, Gaurāṅga Darśana Dāsa tells of “Ten Characteristics of Lord Caitanya’s Mercy,” based on a prayer by Śrīla Svarūpa Dāmodara Gosvāmī, Lord Caitanya’s personal secretary and intimate associate. Puruṣottama Nitāi Dāsa writes about “Lord Caitanya’s Civil Disobedience,” an act inspired by persecution of His insipient saṅkīrtana movement. Māyāpur-śaśī’s article on the great devotee and philosopher Śrī Jīva Gosvāmī informs us about this most prolific author among Lord Caitanya’s early followers. Before His movement had reached beyond the borders of Bengal, Lord Caitanya predicted that it would someday spread throughout the world. Satyarāja Dāsa provides evidence that Śrīla Prabhupāda was the empowered devotee who did the most to fulfill that prediction. And Caitanya Caraṇa Dāsa gives insights into the poem Śrīla Prabhupāda wrote at sea on his way to America to begin his momentous work on behalf of the Lord. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Letters *Searching for Meaning* I want to know the real meaning of my life. Krutagn Patel Via the Internet *Reply:* Human intelligence should be used to ask this most important question. The Lord Himself gives the answer to help us make the best use of our lives. Our body is temporary, limited, and often miserable, but we, the soul, are part of God and are meant to discover our real self, now covered due to our misidentification with the body. Our real home is with Kṛṣṇa in the spiritual world, where we, as spirit souls, are satisfied and fulfilled in His service. When we misuse our little independence and choose not to serve Him but to enjoy independently of Him, then we suffer. But Kṛṣṇa has kindly sent His representatives to bring His messages to help us, and sometimes He comes Himself. We can study Kṛṣṇa’s instructions and take help from His purified representatives to gain His service. The art of *bhakti*, or devotional service to the Lord, begins by hearing and chanting His glories. We learn to offer Him the results of everything we do, to please Him with our talents, and to tell others about His glories. Devotional service is meant to be everyone’s business in human life. ISKCON has centers all over the world for this training and good association. Please take advantage of them, as well as online classes, live webcams, wonderful books, *kīrtanas*, and *bhajanas*. *Joining ISKCON* I’ve always been fascinated by ISKCON. I am from Tanzania, and we have a very small ISKCON group there. I used to attend some of the festivals around there. Absolutely beautiful. A few years ago, an incident happened which I was very shaken by. I felt so lost I turned to Kṛṣṇa, and I felt so blissful. There was a sense of peacefulness I never experienced before. I then had to move to the UK for university, and everything caught me up and I felt very wrong for not devoting as much time to Kṛṣṇa as I used to. I am very interested in joining ISKCON. I am very shy, but once I get to know my surroundings, I am comfortable. How and where do I even start? I am very confused. I really want to change my lifestyle, and I need help with that. There isn’t any temple around me. I am very lost. Kriya Via the Internet *Reply:* It’s nice to hear of your enthusiasm to join this movement. The pandemic restrictions have been rough on our temples lately, with the programs often less accessible. If there is any chance you could make it to Bhaktivedanta Manor outside London, the devotees there might know of some devotee get-togethers close to you. There are many ISKCON online features, classes, daily services on web cams, and much more. You can visit ISKCONdesiretree.com for an ocean of transcendental topics and activities. Also, look at Kṛṣṇa.com/communities and iskcondisciplecourse.com. Are you chanting daily and reading Kṛṣṇa conscious books? Be assured that Kṛṣṇa is fully aware of your desire and will help you get under His shelter very soon. *Encouragement Needed* I always feel alone and am not getting respected in my family, which makes me feel very bad. Nobody is there to understand my feelings. I daily chant the Hare Kṛṣṇa *mahā-mantra*, but I need some encouragement. Sumit Via the Internet *Reply:* It seems that your living arrangement may not be favorable for your devotional service. We must be sensitive to each others’ beliefs and not push ours on anyone and also be tolerant of the differences. It is a challenge, as you are experiencing. If you are uncomfortable and have to compromise your service to Kṛṣṇa, that is not good. But it is difficult to advise you without knowing your situation better. It is good that you are chanting. Have faith that Kṛṣṇa will arrange for your advancement toward Him. If you are able to attend one of our temples, you could ask for a mentor to help you during these tough times. *Initiation in ISKCON* I have been following a devotee who is not affiliated with ISKCON, but I want to know how to take initiation in ISKCON. Please guide me and let me know. Radhika Via the Internet *Reply:* The best thing for you at this point would be to take the disciple course that ISKCON requires before initiation. You can find it here: iskcondisciplecourse.com. The course will answer many important questions you may have regarding finding the right *guru*, the qualifications of the *guru* and disciple, and so on. It may also clear up some points on other Vaiṣṇava groups. Founder's Lecture: The World of Kṛṣṇa’s Effulgence *Śrīla Prabhupāda encourages us to take advantage of the readily available information about the spiritual world.* Nairobi—November 1, 1975 Instead of rotting in this world of darkness, we can accept Kṛṣṇa’s invitation and go to His world of light. > sañcintayed bhagavataś caraṇāravindaṁ > vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam > uttuṅga-rakta-vilasan-nakha-cakravāla- > jyotsnābhir āhata-mahad-dhṛdayāndhakāram “The devotee should first concentrate his mind on the Lord’s lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one’s heart.” —*Śrīmad-Bhāgavatam* 3.28.21 This is the beginning of meditation, sañcintayet. It is not *nirviśeṣa, nirākāra*—formless—meditation. What is this meditation? *Sañcintayed bhagavataś *caraṇāravindam**. First of all meditate on the lotus feet, *caraṇāravindam*, of Kṛṣṇa. If you minutely see Kṛṣṇa’s feet, then you will find that markings of symbols are there. Our feet and Kṛṣṇa’s feet are different. Why a difference? Because on the soles of Kṛṣṇa’s feet these marks are there: *vajra, aṅkuśa, dhvaja, saroruha*—thunderbolt, elephant goad, flag, and lotus. Sometimes Viṣṇu’s lotus feet are depicted in paintings, and these signs are there. So sañcintayet means to meditate on these things minutely. “Here are the lotus feet of Kṛṣṇa, and on His soles these marks are painted.” Kṛṣṇa’a feet are very brilliant, beautiful. Everything about Kṛṣṇa is beautiful. *Uttuṅga-rakta-vilasan-nakha-cakravāla*. This is the special significance of Kṛṣṇa’s hands. His nails are raised and reddish. If you see the brilliance and effulgence of Kṛṣṇa’s fingernails, then the result will be *āhata-mahad-dhṛdayāndhakāram*: the darkness of your heart will be dispelled. In this material world we are living in darkness, *hṛdayāndhakāram*. Our heart is dark. We do not know what is what. So if you simply concentrate on the lotus feet of Kṛṣṇa as they are described—such as the marks there—then, in contact with such a vision, the dirty things in your heart will be attacked: “Get out!” *Āhata*. *Jyotsnābhir* *āhata-mahad-dhṛdayāndhakāram*. *Mahat* means very great. This is our material condition. We are covered, absorbed in so much darkness, and still we want to show some intelligence. This is material existence. Therefore we always say “fools and rascals.” Someone does not know anything clearly, and he simply wants to see with imperfect eyes through imperfect instruments like the microscope or the telescope. What is the value of this? It is simply *andhakāra*, darkness. We experience at every moment that if there is no sun, then what is the value of this world? We have got good experience. In the western countries where there is no sun, it is hell, simply hell—simply hell without sun. All the condemned countries are devoid of sunlight. This morning we were saying that London is without sunlight practically throughout the whole year. Long ago, in 1969, on television the interviewer asked me, “Where is hell?” and I said, “It is here in London.” [Laughter.] That was published in the paper. Always dark and always moist and always so cold. So this is hell. “Why do you have to search out hell? Here is hell. You simply bring money from outside by exploiting others and construct a big, big building. It is a little attractive. People come here as tourists. Otherwise, who comes here to see the hell?” *Why the Sky Is Blue* Anyone’s heart is always clouded with ignorance and rubbish knowledge. This material world is tama, ignorance. A Vedic injunction is *tamasi mā*: “Don’t remain in this darkness.” If there is light, why shall we remain in the darkness? That is intelligence. If there is light, why should we rot in the darkness? There is light, Brahman, the world of spirit. Go to that Brahman world, not this material world. What is that Brahman world? The world where there is complete effulgence of the bodily rays of Kṛṣṇa. That is the Brahman world. Here the bodily rays of the sun make clear what we can see, so brilliant. What is the sunshine? It is the bodily rays of the sun. Why don’t you believe that? The example is there; you learn. If a material thing like the sun globe or the sun-god has got so much bodily effulgence that it is keeping light all over the universe, just imagine what is the bodily brilliance of Kṛṣṇa. That is described in the *śāstra*, the scripture: *yasya prabhā prabhavato jagad-aṇḍa-koti* . . . (*Brahma-saṁhitā* 5.40). “I serve the Supreme Personality of Godhead Govinda, the primeval Lord, whose transcendental bodily effulgence, known as the *brahma-jyoti*, which is unlimited, unfathomed, and all-pervasive, is the cause of the creation of unlimited numbers of planets, etc., with varieties of climates and specific conditions of life.” Kṛṣṇa’s body is bluish; therefore you see the sky as bluish because the effulgence in the spiritual world is bluish and that is being reflected through the sky. Kṛṣṇa’s bodily light is being reflected in millions and trillions of universes. Yasya prabhā prabhavato jagad-aṇḍa-koti. *Jagad-*aṇḍa**. *Jagat* means this world, and *aṇḍa* means round or egg-shaped. We don’t say the world is flat. *Śāstra* never says that it is flat. Long, long ago, in the beginning, it was called round, *aṇḍa*. And goloka also means round. Goloka Vṛndāvana—Lord Kṛṣṇa’s eternal abode. Everything is round. Every universe is egg-shaped. We see one universe, but there are many millions of universes. And in each and every universe there are so many planets. *Aśeṣa* means you cannot count them. They are unlimited in one universe, and there are millions of universes. What is your material knowledge? What do you know? You are trying to go to the moon planet. That is your mistake. What about the millions of universes? Therefore our knowledge is very, very limited, poor. We have a poor fund of knowledge, and still we are proud. An example is given of a small fish in a pond. It flaps and makes a small sound like phor-phor-phor-phor. But the big fish is in the deep water and can do so much more. We take knowledge from the big fish, not from the small fish. Phor-phor-phor-phor—this kind of knowledge will not satisfy us. We take from the big fish, one who knows. Then who knows? Kṛṣṇa knows. And one who knows from Kṛṣṇa also knows, or has real knowledge. *Ācāryavān puruṣo veda* (*Chāndogya Upaniṣad* 6.14.2). One who is **ācārya*vān*, who has taken shelter of an *ācārya*, a bona fide spiritual master, knows. Why? Because the *ācārya* receives knowledge from Kṛṣṇa and distributes knowledge to the disciple. That is perfect knowledge. *Tad-vijñānārthaṁ sa gurum evābhigacchet* (*Muṇḍaka Upaniṣad* 1.2.12): “To understand these things properly, one must humbly approach a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.” These are the instructions. *Living in a World of Darkness* Actually we are in darkness. This whole world is dark. It requires, therefore, the sunlight, the moonlight, the electric light, the fire, the lamp, because it is dark. But there is a spiritual world, where there is no need of such sources of light. In the *Bhagavad-gītā* (15.6) you’ll find, na tad bhāsayate *sūrya*ḥ: there is no need of this *sūrya*. Sūrya, the sun, is required because this material world is dark, very, very dark, dense darkness. And we are born in this darkness. Our heart is full of darkness. Simply by Kṛṣṇa’s grace there is sun, there is moon, there is fire, there is electricity. Therefore we can see. Otherwise we remain in the darkness. But if you go to the spiritual world . . . *Tamasi mā*: “Don’t keep yourself in this darkness; come to the light.” “What is that? The sun is present there? The moon is there?” No. There is no need. > na tad bhāsayate sūryo > na śaśāṅko na pāvakaḥ > yad gatvā na nivartante > tad dhāma paramaṁ mama “That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.” *(Gītā* 15.6) We are trying to go to that world where there is no need of sun, there is no need of moon, there is no need of electricity. And somehow or other, if you can go there—*yad gatvā na nivartante*—then you haven’t got to come back into this darkness. This is the Kṛṣṇa consciousness movement. At least in one life try to go back to that place. Then your whole problem will be solved. You are paying so much for the electricity bill, and if there is no sun, you are in a rotten place. So why do you suffer in this way? “Come here,” Kṛṣṇa says. “There is no need of sun; there is no need of electricity.” And the prime gain is that if you can go there, there is no need of coming back. Those who have no information of the spiritual world stick to this material world, as everything is here. But those who have got knowledge—the *mahātmās*, those whose ātmā, or self, is very great—who can understand the greatness of God and His great knowledge and take knowledge from Him, they are perfect. So here is the knowledge. Everything is there in the spiritual world. Kṛṣṇa is giving the information. Not that “back to home, back to Godhead” is our imagination. No, not imagination. It is like somebody giving you information of America. “America is very rich. There are so many big, big bridges and roads and motorcars.” So naturally you become inclined. “Why not see how America is?” Similarly, here is the information about the spiritual world, and why don’t you try to go back to home, back to Godhead? What is this foolishness of staying in the material world? Why should you pay the electric bill? Go there and live there. The spiritual world is not lighted by the sun, the moon. Na tad bhāsayate sūryaḥ. Because everyone is effulgent, every planet is effulgent, there is no need of these things. There is no ignorance. There is no scarcity. There is no miserable condition. That place is called Vaikuṇṭha. Vaikuṇṭha means *vigata kuṇṭha yasmād iti vaikuṇṭha*—the place where there is no anxiety. Kuṇṭha means anxiety. Here every man, even the richest man, is full of anxiety. Your president is the richest person in this country, and he is the third richest man in the world. But do you think he is without anxiety? No. That is not possible. He is full of anxiety that someone may take his position. This is the anxiety of all politicians. Even the king of heaven, Indra, is also full of anxiety. There are demons like Hiraṇyakaśipu who sometimes drive away King Indra and enjoy his heavenly planet. This is going on everywhere, not only on this planet. In all planets, wherever you go, the same condition prevails. Lord Kṛṣṇa says: > ā-brahma-bhuvanāl lokāḥ > punar āvartino ’rjuna > mām upetya tu kaunteya > punar janma na vidyate “From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.” *(Gītā* 8.16) Don’t think that by going to the heavenly planet you’ll be happy there. No. There is no possibility. Either you go to the heavenly planet or you go to hell, you will have to undergo the threefold miserable conditions. *Kṛṣṇa’s Invitation* Therefore Kṛṣṇa is coming and inviting us. On behalf of Kṛṣṇa, we are also inviting others. And how can you go there? Very simple. Kṛṣṇa has given you the simple program. What is that? > man-manā bhava mad-bhakto > mad-yājī māṁ namaskuru > mām evaiṣyasi satyaṁ te > pratijāne priyo ’si me “Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” Simply follow these four principles without arguing foolishly and rascally. *Man-manā*: “Always think of Me,” Kṛṣṇa says. It is not that I am saying this, but Kṛṣṇa is personally saying it. *Bhava mad-bhaktaḥ*: “Just become My devotee.” *Mad-yājī*: “Worship Me.” And *māṁ namaskuru*: “Offer your obeisances to Me.” It doesn’t require any MA or PhD degrees. It doesn’t require that. *Apratihatā*. *Bhakti* is apratihatā, without any hindrance. Nobody can say “Because I am poor . . . ,” “Because I am uneducated . . . ,” “Because I am black . . . ,” “Because I am white . . .”—no “because.” In any condition of life, you can become a devotee and go back to home, back to Godhead. This is the Kṛṣṇa consciousness movement. No material condition can check it. This is our movement. Thank you very much. Where Is Your Religion? *This conversation between His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda and a journalist took place in Los Angeles on December 30, 1968.* Journalist: Why do you feel that the younger people today are turning more and more toward Eastern-oriented religions? Śrīla Prabhupāda: Because you have failed to give them satisfaction. Your materialistic way of life will not satisfy them anymore. When one is poverty-stricken he may think, “Money, a woman, a good apartment, a good car can give me satisfaction.” They are after this. But after such enjoyment, they see, “Oh, there is no satisfaction.” Because matter cannot satisfy you. In America especially, you have got enough for enjoyment. You have got enough food, you have got enough women, you have got enough wine, you have got enough houses—enough of everything. This shows that material advancement cannot give one satisfaction. There is more confusion and dissatisfaction in your country than in India, which is said to be poverty-stricken. You’ll find in India still, although they are poverty-stricken, because they are continuing their old culture they are not disturbed. Why? Because they have got a little tinge of the spiritual platform. So it is necessary now that people should take to spiritual life. That will make them happy. Journalist: Would you say that the message of western-oriented religions is not relevant, or is it that they have failed to present their message properly? Śrīla Prabhupāda: In the case of Christianity, the gospels were spoken long, long ago to primitive men living in the desert. Of course, in the Bible, or in the Old Testament, the idea of God is there. That is all nice. For example, there is the Biblical statement “God created this world.” That is a fact. But now, at the present moment, people are advanced scientifically. They want to know how the creation has taken place. But that explanation is not there in the Bible, and neither can the church give the explanation. Therefore people are not satisfied. Simply officially going to the church and offering prayers does not appeal to them. Besides that, practically they do not follow the religious principles. For example, there is the commandment “Thou shalt not kill.” But killing is very prominent in the Christian world. They are regularly maintaining slaughterhouses, and they have manufactured a theory that animals have no soul. They say the animal has no feelings, so they can kill it—give a dog a bad name and hang it. Why do they say the animals cannot feel? Why are people committing these sinful activities? The priestly class, they will not say anything. They will not discuss the matter. Everyone is silent. That means they are deliberately disobeying the Ten Commandments. So where are the religious principles? If you don’t obey the commandments of your scripture, how can it be said that you are following your religion nicely? How can you kill that which you cannot create? And it is plainly stated there, “Thou shalt not kill.” What is the answer? Why are they killing? Journalist: Are you asking me? Śrīla Prabhupāda: Yes. Journalist: Well, yes, obviously, “Thou shalt not kill” is an ethic, and it’s timeless and it’s valid, but man is not really interested in . . . Śrīla Prabhupāda: They are not interested in religion. It is simply a make-show, show bottle. Then how can they be happy? If you do not follow the regulative principles, then where is your religion? Journalist: I’m not arguing with you. I couldn’t agree with you more. I’m in total agreement. It doesn’t make any sense. “Thou shalt not kill,” “Thou shalt worship no other gods before Me,” “Thou shalt not covet thy neighbor’s wife,” “Thou shalt honor thy father and thy mother.” Those are beautiful ethics, but they are not obeyed. Śrīla Prabhupāda: “Thou shalt not covet thy neighbor’s wife.” So who is following this? Journalist: No one, very few. Śrīla Prabhupāda: You see? So how can you expect that they’ll be religious? And without religion, human society is animal society. Journalist: How does your ethic differ from the basic Jewish-Christian ethic of the Ten Commandments? Śrīla Prabhupāda: There is no difference. Journalist: Then what do you have to offer that is different from the Christian ethos or the Jewish ethos? Śrīla Prabhupāda: As I told you, none of them are strictly following God’s commandments. I simply say, “You follow God’s commandments.” That is my message. Journalist: In other words, “You obey those principles.” Śrīla Prabhupāda: I don’t say, “You Christians become Hindus.” I simply say, “You obey these commandments.” I’ll make you a better Christian. That is my mission. I don’t say, “God is not there, God is here.” But I simply say, “You obey God.” I don’t say that you have to come to this stage and accept Kṛṣṇa as God and no other. I say, “Please obey God. Please try to love God.” And I give the way how to love God very easily. I can teach you, provided you agree. A Pause for Prayer Divine Lord Caitanya, beautiful Lord of golden limbs, I offer my respects to You. O darling son of Śacī, O master, crest jewel of sannyāsīs, please save me. —Śrīla Sanātana Gosvāmī *Śrī Kṛṣṇa-līlā-stava* 403 Glimpses into a Heart Filled with Devotion and Compassion *In his “Prayer to the Lotus Feet of Kṛṣṇa,” Śrīla Prabhupāda reveals his devotional longing as he voyages to America.* By Caitanya Caraṇa Dāsa *A meditation on Śrīla Prabhupāda’s song written in 1965 on board the ship Jaladuta in the Atlantic Ocean, bound for America.* Our heart is filled with whatever we love the most. As pure devotees love the Lord the most, we understand that their heart is filled with love for Kṛṣṇa. Yet it remains an esoteric mystery how that love fills and floods their heart, inspiring them to give themselves completely to the Lord, putting aside all other considerations. The more we understand the workings of their heart, the more we can get the inspiration and direction to make our heart work similarly, even if gradually and incrementally. We get glimpses into the heart of others by their words, especially those spoken from the heart. While all candid words can reveal the heart, poems and songs have a distinct, even unique, potency to express the heart. In the song “Prayer to the Lotus Feet of Kṛṣṇa,”* we get an intimate picture of the heart of Śrīla Prabhupāda, that great devotee who spread love for Kṛṣṇa all over the world, something never done before. What increases the impact of this poetic outpouring is the setting where it was composed: on the ship taking him on a turbulent month-long trip to the coast of America, the land the world considered the most prosperous, the land he saw as spiritually bankrupt, the land he hoped would begin the fulfillment of his vision for the globalization of devotion. Guided by what we know of Śrīla Prabhupāda through his words, his life, and the tradition he represented, let’s peek into his thoughts while he was all alone, without money or institutional support, in an elderly body battered by two heart attacks. Refrain “I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Kṛṣṇa only when Śrīmatī Rādhārāṇī becomes pleased with you.” The refrain goes to the heart of the tradition that Śrīla Prabhupāda belonged to and longed to share throughout the world: the Gauḍīya Vaiṣṇava tradition. He succinctly summarizes three core truths of the tradition: • The all-attractive ultimate reality, the supreme object of devotion, is Kṛṣṇa. • As the infinite Lord can’t be known by us finite souls, we need His mercy to reach Him. • His mercy is accessed by pleasing His greatest devotee, Śrīmatī Rādhārāṇī, who is the devotional energy personified and the most generous bestower of devotion. Just as the planets revolve around the sun, the consciousness of a Gauḍīya Vaiṣṇava revolves around these core truths, as is symbolized by Prabhupāda’s choosing this verse as the refrain, and thus sung repeatedly. *Verse 1* “Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, who is very dear to Lord Gaurāṅga [Caitanya Mahāprabhu], the son of Mother Śacī, is unparalleled in his service to the Supreme Lord Śrī Kṛṣṇa. He is that great saintly spiritual master who bestows intense devotion to Kṛṣṇa at different places throughout the world.” Though Prabhupāda was physically alone in his mission, he never felt lonely because he knew that a glorious lineage backed him. His very first verse reveals his awareness of and appreciation for the one whose instruction impelled him on his improbable, if not impossible, mission: his spiritual master, Bhaktisiddhānta Sarasvatī Ṭhākura. He glorifies his *guru* for being intimately connected, through love and service, with the founder of their tradition, Lord Caitanya, who is the combined manifestation of the divine couple Rādhā-Kṛṣṇa. His vision of his *guru* is futuristic: though his *guru* attempts to spread *bhakti* globally had met only moderate success till then, Prabhupāda glorifies him as the potent global spreader of devotion, thus expressing his confidence about the unfolding of a future that was still largely invisible. *Verse 2* “By [Bhaktisiddhānta Sarasvatī Ṭhākura’s] strong desire, the holy name of Lord Gaurāṅga will spread throughout all the countries of the western world. In all the cities, towns, and villages on the earth, from all the oceans, seas, rivers, and streams, everyone will chant the holy name of Kṛṣṇa.” The second verse highlights what differentiates devotees from nondevotees: the direction of their desire. Whereas nondevotees desire things for themselves, devotees long to love the Lord and to inspire everyone to love the Lord. The more advanced a devotee, the stronger are his or her devotionally directed desires. Here Prabhupāda expresses his faith in the strength of his *guru* divine desire, seeing it as the fuel that will power the global spreading of devotion. His mention of the chanting of the holy names worldwide points to the prophecy that Lord Caitanya made, a prophecy that had been deemed nonliteral by many in Prabhupāda’s own tradition for nearly five centuries, a prophecy he believed would soon be translated into reality. *Verse 3* “As the vast mercy of Śrī Caitanya Mahāprabhu conquers all directions, a flood of transcendental ecstasy will certainly cover the land. When all the sinful, miserable living entities become happy, the Vaiṣṇavas’ desire is then fulfilled.” In the third verse, Śrīla Prabhupāda states the rationale for a devotee’s deep aspiration for a world filled with devotion: the rationale is conviction and compassion. Conviction that people’s distresses, whatever their specific causes or forms, arise ultimately from disconnection with the source and Lord of everyone. And compassion that reconnecting devotionally with the one Lord of all traditions, the Lord whom he knows as Kṛṣṇa and Caitanya, will not only free them from misery, but also flood them with ecstasy. If the vision of global devotion seems unrealistic, he points to the mercy of Lord Caitanya, mercy that his tradition often glorifies as capable of making the impossible possible, such as infusing the dumb with eloquence and empowering the crippled to scale mountains. *Verse 4* “Although my Guru Mahārāja ordered me to accomplish this mission, I am not worthy or fit to do it. I am very fallen and insignificant. Therefore, O Lord, now I am begging for Your mercy so that I may become worthy, for You are the wisest and most experienced of all.” This verse reveals the disarming blend of humility and confidence that reigns in a devotee’s heart. Humility because Śrīla Prabhpuada considers himself utterly unworthy for such a glorious mission of devotion. And confidence that the mercy coming from his Lord and his *guru* will make him capable, providing him what he lacks, in this case wisdom, specifically the wisdom to inspire lifelong devotion to a Lord on a continent where most people haven’t even heard the name of that Lord. *Verse 5* “If You bestow Your power, by serving the spiritual master one attains the Absolute Truth—one’s life becomes successful. If that service is obtained, then one becomes happy and gets Your association due to good fortune.” This verse shifts Śrīla Prabhupāda’s vision from the success he seeks in the world to the success he seeks in his own heart, with both successes being made possible by the Lord’s mercy. A disciple empowered by the Lord can tangibly serve the *guru* desire, thereby making substantial contributions in the outer world. And through such service, the disciple attains inner contentment, a contentment that comes from and takes one closer to the Lord whose association is the devotee’s ultimate longing. *Verse 6* (As stated by Prahlāda Mahārāja to Lord Nṛsiṁhadeva in the *Śrīmad-Bhāgavatam*, 7.9.28:) “My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?” Expressing his deep gratitude to his *guru* for having given him the opportunity to serve, Prabhupāda here seamlessly transits from expressing his own heart to quoting the expression of the heart of one of the tradition’s paradigmatic devotees: the boy-saint Prahlāda. Following his Gauḍīya teachers’ penchant to weave Sanskrit verses into Bengali compositions, Prabhupāda repeats Prahlāda’s complete commitment to the service of the *guru*, service that can save each of us from the dark destiny that awaits us by birth in this deluding and degrading world. *Verse 7* “O Lord Kṛṣṇa, You are my eternal companion. Forgetting You, I have suffered the kicks of māyā birth after birth. If today the chance to meet You occurs again, then I will surely be able to rejoin You.” Continuing with the theme of how service to one’s *guru* externally leads to union with the Lord internally, Prabhupāda here articulates our existential predicament: disconnection from the Lord subjects us to the world’s temptations and tribulations. And he seeks the transcendental solution: the mercy that comes by serving one’s *guru*, the mercy that gives captivating glimpses of the indwelling Lord, the mercy that propels us to unite forever with Him. *Verse 8* “O dear friend, in Your company I will experience great joy once again. In the early morning I will wander about the cowherd pastures and fields. Running and frolicking in the many forests of Vraja, I will roll on the ground in spiritual ecstasy. Oh when will that day be mine?” Here Prabhupāda shares a riveting glimpse of his own heart’s intimate aspiration. Though his body is on a ship that is going far away from the sacred land of Vrindavan, his heart is forever longing to go to Vrindavan, not just the terrestrial village in India, but the transcendental pastoral paradise that exists at the highest strata of spiritual reality. Prabhupāda longs to be with Kṛṣṇa, joining the pastimes where devotees delight with the Lord, enraptured by His beauty, captivated by His personality, oblivious of His divinity. *Verse 9* “Today that remembrance of You came to me in a very nice way. Because I have a great longing, I called to You. I am Your eternal servant, and therefore I desire Your association so much. O Lord Kṛṣṇa, except for You there is no other means of success.” The song concludes with appreciation of the remembrance of the Lord, remembrance that is the sustenance of the devoted heart. Because devotees love Kṛṣṇa, they naturally and regularly think of Him. Yet sometimes a special memory arises spontaneously, suffusing and surcharging their heart with ineffable joy. Prabhupāda reveals that he had such a sublime spiritual experience—a revelation that leads to the rearticulation of the truths that defined his life: He lives for Kṛṣṇa, seeking to fulfill the Lord’s desire; he lives in Kṛṣṇa, being nurtured by remembering the Lord; he lives through Kṛṣṇa, seeking His mercy that will shelter him and power him to success, externally and internally. *The song in the original Bengali can be found here and https://iskcondesiretree.com/page/krsna-tava-punya-habe-bhai *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 receive his daily reflection on the* Bhagavad-gītā, “Gītā-Daily,*” visit gitadaily.com.* Ten Characteristics of Lord Caitanya’s Mercy *Transcendental insights by one of Caitanya Mahāprabhu’s most intimate associates.* Gaurāṅga Darśana Dāsa Lessons from a glorification of Śrī Caitanya Mahāprabhu by one of His closest associates. The pure devotees of Lord Kṛṣṇa become ecstatic and extremely joyful by rendering loving devotional service unto Him. As revealed by *Śrī*la Kṛṣṇadāsa Kavirāja Gosvāmī in *Śrī* *Caitanya-caritāmṛta*, Kṛṣṇa once desired to experience the happiness His devotees feel. He concluded that unless He adopted the mood of a devotee, He could not experience that happiness. The topmost devotee of Lord Kṛṣṇa is *Śrī*mati Rādhārāṇī. So Lord Kṛṣṇa accepted the emotion and complexion of Rādhārāṇī and became Lord *Śrī* Kṛṣṇa Caitanya Mahāprabhu. Lord Caitanya is Kṛṣṇa Himself but in the form and mood of a devotee. By becoming a devotee, the Lord performed *bhakti-yoga* and taught it to humanity. As Lord Caitanya, Lord Kṛṣṇa is especially merciful (*mahā-vadānya*), even towards the most sinful people. Kṛṣṇa killed unscrupulous people, but Lord Caitanya transformed them. He bestowed *nāma* (the name of God) and prema (love of God) even on the most fallen, and no other incarnation exhibited such a high level of divine mercy. Svarūpa Dāmodara Gosvāmī, one of the most confidential associates of Lord Caitanya Mahāprabhu, offered a prayer to the Lord when he arrived to serve Him at Jagannātha Purī. In that prayer, he described ten characteristics of Lord Caitanya’s divine mercy: > heloddhūnita-khedayā viśadayā pronmīlad-āmodayā > śāmyac-chāstra-vivādayā rasa-dayā cittārpitonmādayā > śaśvad-bhakti-vinodayā sa-madayā mādhurya-maryādayā > śrī-caitanya dayā-nidhe tava dayā bhūyād amandodayā > (Caitanya-caritāmṛta, Madhya 10.119; > Śrī Caitanya-candrodaya-nāṭaka 8.10) Translation: Let there be Lord Caitanya’s Mercy (*śrī-caitanya dayā-nidhe tava dayā bhūyād*), which: 1. drives away material lamentation (*helā uddhūnita khedayā*) 2. purifies everything (*viśadayā)* 3. awakens transcendental bliss (*pronmīlat āmodayā*) 4. mitigates the disagreements of scriptures (*śāmyat śāstra vivādayā*) 5. distributes all transcendental mellows (*rasa-dayā*) 6. causes jubilation of heart (*citta arpita unmādayā*) 7. always stimulates devotional service (*śaśvat bhakti vinodayā*) 8. along with full ecstasy and joy (*sa-madayā*) 9. glorifies the limit of amorous love (*mādhurya maryādayā*) 10. awakens good fortune (*amanda udayā*) The following is a short description of the above ten aspects of Lord Caitanya’s divine mercy. *1. Drives Away Lamentation* One of the characteristics of *bhakti*, or pure devotional service, is *kleśa-ghnī*, i.e., it drives away all miseries *(kleśas)*. Lord Caitanya descended to teach everyone the process of *bhakti*-yoga. Sārvabhauma Bhaṭṭācārya, a scholarly devotee of Lord Caitanya, praises Him in his *Śacīsutāṣṭakam*: > satataṁ janatā-bhava-tāpa-haraṁ > paramārtha-parāyaṇa-loka-gatim > nava-leha-karaṁ jagat-tāpa-haraṁ > praṇamāmi śacī-suta-gaura-varam “He is always removing the suffering of material existence for mankind. He is the goal of life for persons who are dedicated to their supreme interest. He inspires men to become like honeybees (eager for the honey of *kṛṣṇa-prema*). He removes the burning fever of the material world. I bow down to Gaura, the beautiful son of mother Śacī.” Once, a spiritually elevated brāhmaṇa named Vāsudeva was suffering from leprosy, his body filled with living worms. His compassion for the suffering of all living entities was so great that as soon as a worm would fall from his body, he would pick it up and place it back in the same location. Hearing that Lord Caitanya had arrived at the holy place called Kurmakshetra, Vāsudeva went to see Him at the house of a brāhmaṇa named Kūrma. When Vāsudeva learned that Lord Caitanya had already left, he fell to the ground unconscious, and the Lord immediately came to that spot and embraced him. Thus both his leprosy and his distress went away, and his body became beautiful. Vāsudeva prayed, “O my merciful Lord, such mercy is not possible for ordinary living entities. Such mercy can be found only in You. Upon seeing me, even a sinful person goes away due to my bad bodily odor. Yet You have touched me. Such is the independent behavior of the Supreme Personality of Godhead.” *(Caitanya-caritāmṛta*, *Madhya* 7.144–145) Being very compassionate toward Vāsudeva, Lord Caitanya cured him of leprosy and transformed him into a beautiful man satisfied with devotional service. Thus Lord Caitanya became known as *Vāsudevāmṛta-prada*—“the giver of nectar to Vāsudeva.” *2. Purifies Everything* The next facet of Lord Caitanya’s mercy is *viśadayā*—it purifies everything. Lord Caitanya showed the ultimate method of purifying oneself to the people in Kali-yuga by inaugurating the process of chanting the holy names of Kṛṣṇa. *Ceto-darpaṇa-mārjanam*: by the chanting of Kṛṣṇa’s names, one’s heart is cleansed. Śrīla Narottama Dāsa Ṭhākura sings the glories of Lord Caitanya. *Patita-pāvana-hetu tava avatāra*: “O my Lord, You have appeared just to deliver all the fallen souls.” *Mo-sama patita prabhu nā pāibe āra*: “And among all the fallen souls, I am the lowest.” Thus one who seeks purification and upliftment from one’s fallen condition must take shelter of Lord Caitanya. Kṛṣṇadāsa Kavirāja Gosvāmī writes in *Śrī Caitanya-caritāmṛta* *(Ādi* 15.1): > ku-manāḥ su-manastvaṁ hi yāti yasya padābjayoḥ > su-mano-’rpaṇa-mātreṇa taṁ caitanya-prabhuṁ bhaje “I offer my respectful obeisances unto the lotus feet of Lord Caitanya because simply by offering a flower at His lotus feet even the most ardent materialist becomes a devotee.” *3. Awakens Transcendental Bliss* Another aspect of Lord Caitanya’s mercy is pronmīlat āmodayā—it awakens transcendental bliss. Lord Caitanya, along with His associates, performed *saṅkīrtana*, or the congregational chanting of the holy names of Kṛṣṇa. Kavirāja Gosvāmī says that they “plundered the storehouse of love of Godhead” and distributed its contents to everyone indiscriminately. Loving devotion to Śrī Kṛṣṇa is achieved through *saṅkīrtana*, which is the essence of all bliss (nāma-*saṅkīrtana*—saba ānanda-svarūpa, Ādi 1.96) Śrī Caitanya Mahāprabhu says, > kṛṣṇa-nāme ye ānanda-sindhu-āsvādana > brahmānanda tāra āge khātodaka-sama “Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛṣṇa *mantra*, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal.” (*Ādi* 7.97) During His South India tour, Lord Caitanya met various people and delivered them by inducing them to chant the holy names of Kṛṣṇa in bliss. When the people who became devotees met other people, they induced them also to chant in ecstasy. Thus thousands and thousands of people blissfully chanted the holy names of Kṛṣṇa by the mercy of Lord Caitanya. *4. Mitigates Disagreements of Scriptures* Another wonderful feature of Caitanya Mahāprabhu’s mercy is *śāmyat śāstra vivādayā*—it mitigates the disagreements of scriptures. The Vedic scriptures sometimes present *abheda-vākyas*, or statements affirming that all things are one with God, being His dependent expansions. But the scriptures also contain many *bheda-vākyas,* or statements that affirm the unique, distinguishing qualities of the Supreme Lord, indicating that He is different from His expansions and energies. Thus some *Upaniṣadic* *mantras* emphasize the sameness of God and His creation, while others speak about their difference. Different philosophers consider these statements according to their own conceptions. The impersonalists read the *a*bheda-vākyas** literally and accept the *bheda-vākyas* only in a figurative way. On the other hand, some philosophers emphasize only the *bheda-vākyas* and explain that the Supreme Lord is totally different from the creation and the living entities. Reconciling these apparent contradictions in the scriptural statements, Śrī Caitanya Mahāprabhu propounded the *acintya-bhedābheda-tattva*, the principle of the simultaneous oneness and difference of the Lord and His energies, which is inconceivable. The Supreme Lord is the original energetic person, and from Him emanate all His energies, including the creation and the living entities. Without the energetic person, the energy does not exist. And without energy, “an energetic person” has no meaning. Thus the energy and energetic are one. Yet they exist separately. And this is inconceivable to minds influenced by the material energy. Śrīla Prabhupāda writes, We are all one with Him [the Supreme Lord], just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is *pūrṇam*, complete; even if *pūrṇam* is deducted from the *pūrṇam*, still the supreme *pūrṇam* remains the same *pūrṇam*. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the *Bhagavad-gītā* as well as in the *Bhāgavatam*, Lord Caitanya's theory of acintya-bhedābheda-tattva is the perfect philosophy of the Absolute Truth. (*Bhāgavatam* 2.6.13–16, Purport) *5. Distributes Transcendental Mellows* Out of His causeless mercy (*dayā*) Caitanya Mahāprabhu descended to distribute the transcendental mellows (*rasa*) to the people in this world. Thus in *Vidagdha-mādhava* (1.2) Śrīla Rūpa Gosvāmī prays, > anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau > samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam “Lord Caitanya has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.” (quoted in *Cc. Ādi* 1.4) Kṛṣṇadāsa Kavirāja Gosvāmī writes, Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahmā with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vṛndāvana pastimes of Lord Kṛṣṇa, impregnated the heart of Rūpa Gosvāmī with spiritual potency. By this potency, Śrīla Rūpa Gosvāmī could revive the activities of Kṛṣṇa in Vṛndāvana, activities almost lost to memory. In this way, He spread Kṛṣṇa consciousness throughout the world. (*Madhya* 19.1) At Prayaga (Allahabad), Lord Caitanya Mahāprabhu taught Rūpa Gosvāmi the process of devotional service and knowledge of primary and secondary rasas, or transcendental mellows (flavors) in one’s relationship with Kṛṣṇa, along with their symptoms. At Benares, Lord Caitanya gave more elaborate teachings to Sanātana Gosvāmī, enlightening him about rasas and other aspects of *bhakti*. Thus Lord Caitanya distributed the knowledge of rasas to the world through Rūpa and Sanātana Gosvāmīs, who further explained them by writing devotional scriptures. *6. Causes Jubilation of Heart* Lord Caitanya’s mercy also causes jubilation of heart (*citta arpita unmādayā*). Hearing about all His activities filled with compassion and affection causes the greatest happiness to the hearer. Thus Kavirāja Gosvāmī urges the readers of *Śrī* *Caitanya-caritāmṛta*, filled with descriptions of Lord Caitanya’s merciful activities, to study and hear it with great attention to attain jubilation: “O devotees, may the transcendental life and characteristics of *Śrī* Caitanya Mahāprabhu always be heard, chanted and meditated upon with great happiness.” (*Antya* 12.1) *7. Always Stimulates Devotional Service* Lord Caitanya’s mercy always stimulates devotional service *(śaśvat* *bhakti* *vinodayā)* in the hearts of those who come in contact with Him. Every living entity has an eternal relationship with the Supreme Lord Kṛṣṇa. However, due to the covering of *māyā*, or the illusory energy, the conditioned soul has forgotten that relationship. By the performance of *bhakti*-yoga one can revive that relationship. And Lord Caitanya mercifully descended to teach *bhakti*-yoga, by which one identifies oneself as an eternal servant of Lord Kṛṣṇa and acts accordingly. Thus Sārvabhauma Bhaṭṭācārya extols Him: > vairāgya-vidyā-nija-bhakti-yoga > śikṣārtham ekaḥ puruṣaḥ purāṇaḥ > śrī-kṛṣṇa-caitanya-śarīra-dhārī > kṛpāmbudhir yas tam ahaṁ prapadye “Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet.” (*Madhya* 6.254) Lord Caitanya preached bhakti, especially bhakti performed following in the footsteps of residents of Vrindavan, under the guidance of the Six Gosvāmīs. Whenever Lord Caitanya bade farewell to His devotees, He fervently urged them to perform devotional service to Kṛṣṇa, which includes chanting His names and worshiping Him. *8. Bestows Full Ecstasy and Joy* As Lord Caitanya stimulates devotional service in the heart of a suffering conditioned soul in this world, He simultaneously bestows the ecstasy and joy (*sa-madayā*) that accompany *bhakti*. The conditioned living entity artificially identifies as the master, enjoyer, controller, and proprietor in this world. However, by Lord Caitanya’s mercy, one can give up such false identification by performing kṛṣṇa-*bhakti*. Being a loving servant of Kṛṣṇa is the original constitutional position of every living entity, as Lord Caitanya Himself taught: *jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa*’ *(Madhya* 20.108). A drop of the joy and ecstasy of serving Kṛṣṇa cannot be compared to an ocean of happiness that one gets by merging into the impersonal Brahman *(Ādi* 6.44). Lord Caitanya Himself tastes the nectar of *kṛṣṇa-prema* and inspires others to taste the same. Kavirāja Gosvāmī writes, > vande śrī-kṛṣṇa-caitanyaṁ > kṛṣṇa-bhāvāmṛtaṁ hi yaḥ > āsvādyāsvādayan bhaktān > prema-dīkṣām aśikṣayat “Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who personally tasted the nectar of ecstatic love for Kṛṣṇa and then instructed His devotees how to taste it. Thus He enlightened them about ecstatic love of Kṛṣṇa to initiate them into transcendental knowledge.” (*Antya* 16.1) *9. Glorifies the Limit of Amorous Love* Another aspect of Lord Caitanya’s mercy is **mādhurya* maryādayā*—glorifying the limit of amorous love. There are five primary *rasas* in connection with Lord Kṛṣna, namely *śānta* (neutrality), *dāsya* (servitorship), *sakhya* (friendship), *vātsalya* (fraternity), and *mādhurya* (amorous love). By an unbiased comparison, one finds that *mādhurya* rasa is the topmost. And Śrīmatī Rādhārāṇī is the epitome of all the devotees in *mādhurya* rasa. Even Kṛṣṇa desires to understand the greatness of Her love and experience the happiness She obtains by serving Him. Thus Kṛṣṇa descended as Lord Caitanya, accepting the mood of Rādhārāṇī. The very appearance of Lord Caitanya with the emotions of Śrīmatī Rādhārāṇī is the greatest testimonial of the amorous *rasa*. During His discussions with Rāmānanda Rāya (Madhya, chapter 8), Lord Caitanya established the supremacy of mādhurya *rasa* through the words of Rāmānanda Rāya. Lord Caitanya taught that the greatest aspiration or goal (sādhya) for a Gauḍīya Vaiṣṇava is to worship Kṛṣṇa following in the footsteps of the Vraja-gopīs, because there is no mode of worship better than theirs. In His manifest pastimes, especially in the last eighteen years of His stay at Jagannātha Purī, Lord Caitanya was constantly absorbed in the mood of the gopīs and experienced ecstatic feelings of separation from Kṛṣṇa. Thus He declared to the whole world the glory of the gopīs of Vrindavan, the topmost devotees of Kṛṣṇa in mādhurya feelings. *10. Awakens Good Fortune* Svarūpa Dāmodara Gosvāmī mentions the final feature of Lord Caitanya’s mercy as amanda udayām—it awakens all good fortune. Through His teachings, activities, and interactions, Lord Caitanya mercifully awakens the greatest fortune in the lives of the devotees. Towards the end of His manifest pastimes, Lord Caitanya told Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, “Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.” (*Antya* 20.11) The Most Merciful Lord Thus Lord Caitanya’s appearance and activities are filled with unparalleled mercy upon the living entities in this world—the intelligent, the foolish, the high-born, the low-born, men, women, children, or even nonhuman species. Lord Caitanya bestowed His mercy on the animals in Jharikhand Forest and made them chant Kṛṣṇa’s names in ecstasy. Lord Caitanya’s supreme mercy acts as the supreme benediction upon the people in this world at various levels—from delivering them from the sufferings of material existence to making them experience the transcendental jubilation of love of Kṛṣṇa. And this mercy is like a nectarean river flowing downstream and accessible even to the most fallen, sinful people in this world *(Ādi* 16.1). Thus Kavirāja Gosvāmī urges the readers of *Caitanya-caritāmṛta* to use their logic and reasoning to understand the mercy of Lord Caitanya as “strikingly wonderful” *(Ādi* 8.15). *Gaurāṅga Darsana Dāsa (www.gaurangadarshan.com), a disciple of His Holiness Rādhānath Swami, is the dean of Bhaktivedanta Vidyapitha at ISKCON Govardhan Eco Village, outside Mumbai, and a member of ISKCON Board of Examinations. He is a śāstric teacher and is the author of Gita Subodhini, Bhagavata Subodhini, Caitanya Subodhini, Disapproved but Not Disowned, Bhagavata Pravaha, and other books.* Lord Caitanya’s Civil Disobedience *The Lord responds to an attempt to stop His saṅkīrtana movement.* by Puruṣottama Nitāi Dāsa Long before Gandhi, Śrī Caitanya Mahāprabhu led a protest against an unjust government law. India has always been glorified as the land where sacred rivers effortlessly flow to sanctify the places it passes through. The grand Himalayas—India’s crown and the king of all mountains—bring her great glory. It is the land where Lord Rāma and Lord Kṛṣṇa enjoyed many pastimes—They walked, They danced, They sang, They played in this blessed land. But sadly, over time this great land slowly began to see a downfall. Scriptures say that in Kali-yuga, our current age, irreligion will gain prominence. So it’s not surprising that Indian society, which has its roots in spirituality, saw the deterioration of spiritual culture and values. As society began to weaken from within, many foreign invaders attacked the country to loot her riches. Thousands of temples were desecrated, and thousands of people were forced to give up their religion. People carried on with their daily routines and religious practices, but within their hearts they were petrified of being persecuted. And it was not just the foreign invaders whom the people feared; even the brāhmaṇas, who had all the say in a person’s religious life, had begun exploiting the common people. Religious practices that uplift one’s consciousness and connect it to God had taken a backseat. Instead, rituals against the spirit of the Vedas gained prominence. Animal sacrifice was widely practiced. People had become utterly materialistic. *A Revolutionary Reformer Appears* Caitanya Mahāprabhu appeared in Māyāpur, Navadvipa, West Bengal, in 1486, when India was suffering from within and without. Through His teachings and life’s example, He ended the monopoly of the priestly class, the brāhmaṇas, who had introduced a rigid hereditary caste system to gain unparalleled control over the day-to-day life of the people. Laws created by the caste brāhmaṇas forbade the people to worship Deities, read Vedic scriptures, perform rituals, or chant *mantras*. The caste brāhmaṇas had appointed themselves the blessed representatives of the Lord, and only through them could anyone attain any favor from the Lord. These actions by the caste brāhmaṇas violated the spirit of the Vedic scriptures, which never ask anyone to discriminate against others. The social divisions the Vedas talk about are meant for the smooth functioning of society. As Lord Kṛṣṇa says in the *Bhagavad-gītā* (4.13), these divisions are based not on birth but on one’s qualities and work. Caitanya Mahāprabhu came to reestablish the true teachings of the spiritual books. He came to break the shackles of an unjust caste system and give an equal opportunity to all to practice devotion to the Supreme Lord. *The Saṅkīrtana Movement Is Born* Lord Caitanya introduced the saṅkīrtana movement, the movement for the congregational chanting of the Hare Kṛṣṇa *mahā-mantra*. Quoting *Śrīmad-Bhāgavatam* (12.3.51), He said that chanting is the only effective way to attain salvation in Kali-yuga: > kaler doṣa-nidhe rājan > asti hy eko mahān guṇaḥ > kīrtanād eva kṛṣṇasya > mukta-saṅgaḥ paraṁ vrajet “My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṇa *mahā-mantra*, one can become free from material bondage and be promoted to the transcendental kingdom.” What Lord Caitanya emphasized was in fact nothing new. The Hare Kṛṣṇa *mahā-*mantra** was not a new *mantra*, and chanting was not a new process. The chanting of the Hare Kṛṣṇa *mahā-*mantra** had been going on forever, and not just on earth, but even on all the higher planets. Unfortunately, people had forgotten this and had subjected themselves to a miserable state of life. When Caitanya Mahāprabhu encouraged people to chant the names of the Lord, all were eligible. The upper caste and lower caste, men and women, rich and poor, Hindus and non-Hindus—all were welcomed. For the first time in their life they began to experience a deep connection with God. Thousands of people began chanting. From every house in Nabadwip one could hear the holy name of Kṛṣṇa being chanted. It spread like wildfire. This fire began destroying the hegemony of the caste brāhmaṇas, and they were furious. The Muslim rulers feared being overthrown by united Hindus, and seeing many non-Hindus participating in congregational chanting was also a cause of great concern. The caste brāhmaṇas approached the Muslim rulers, and together they devised a plan to stop the saṅkīrtana movement. Chand Kazi, the magistrate of Nabadwip, issued an order: Chanting had to stop immediately. Anyone who defied the order would be severely punished. His soldiers went to people’s houses to warn them against chanting. At the house of Śrīvāsa Ṭhākura, a prominent follower of Caitanya Mahāprabhu, a soldier showed the seriousness of the Kazi’s order by breaking a mṛdaṅga drum used in saṅkīrtana. The men and women who enjoyed chanting the Lord’s names were devastated. Their limited freedoms to practice their faith were taken away. They had only two choices now: To live, they had to give up chanting; to chant, they had to give up their life. *Thousands Come to Protest* The people approached Caitanya Mahāprabhu, their leader, their savior. He who had reinstated the true teachings of the holy Vedas had to now save the life of the followers of the Vedas. “No one is powerful enough to stop the chanting of the Lord’s name. We must fear no one. We will defy the discriminatory order.” Caitanya Mahāprabhu’s clarion call brought great hope to all. They had complete faith in His leadership. Along with thousands of followers, Mahāprabhu launched a civil disobedience movement hundreds of years before Gandhiji used it as a weapon to overthrow the British regime. One hundred thousand people carrying thousands of mṛdaṅgas, karatālas (hand cymbals), and torches fearlessly sang and danced on the streets of Navadvipa. The sound of the great *mantra*, the Hare Kṛṣṇa mahā-*mantra*, filled the atmosphere. When the procession reached the Kazi’s house, his powerful soldiers were helpless, and they fled. Caitanya Mahāprabhu decided to meet Kazi to challenge his order. Seeing the mammoth crowd that stretched for miles, the Kazi had hid himself inside his house. Reluctantly he came out. Caitanya Mahāprabhu had a long conversation with the unjust ruler. Mahāprabhu wasn’t harsh with him. He was not there to harm him. He spoke politely but logically. His reasoning had a great impact. The Kazi understood his mistake. His heart was now transformed. With tears in his eyes, he said, “To as many descendants as take birth in my dynasty in the future, I give this grave admonition: No one should check the *saṅkirtana* movement.” *(Caitanya-caritāmṛta*, *Ādi* 17.222) The devotees were jubilant. They were now free to practice devotion to Kṛṣṇa. Caitanya Mahāprabhu’s advent was predicted in the Vedic scriptures, including *Śrīmad-Bhāgavatam* (11.5.32), the *Mahābhārata*, the *Ādi Purāṇa*, the *Nārada Purāṇa*, and the *Padma Purāṇa*. He was a revolutionary social reformer. He laid the foundation of a worldwide *saṅkīrtana* movement. The movement He started in Navadvipa has today spread all over the world. Caitanya Mahāprabhu came to teach us that we all are children of the same God and so no one should be discriminated against on the basis of caste, creed, religion, gender, or economic status. We should fearlessly practice devotion to Kṛṣṇa, having complete faith that Caitanya Mahāprabhu will protect us in any difficult situation. *Puruṣottama Nitāi Dāsa is a member of the congregation at ISKCON Kolkata. He works at IBM as an advisory consultant and writes at discoverursupersoul.com/.* Perfect Questions, Perfect Answers: The Story Behind the Book *This year marks the fiftieth anniversary of a Peace Corps worker’s life-changing meeting with Śrīla Prabhupāda.* By Brahma Tīrtha Dāsa A reminiscence on the fiftieth anniversary of a Peace Corps worker’s life-changing meeting with Śrīla Prabhupāda. Fifty years ago, I embarked on an incredible adventure beyond my wildest imagination. I was a twenty-two-year-old Peace Corps volunteer and found myself on the bank of the Ganges River in a straw hut. I had the great fortune of hearing from the foremost and most respected preceptor of the *Bhagavad-gītā*, His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. Our conversations took place daily over several days, and as a result of these conversations, a book was published, entitled Perfect Questions, Perfect Answers. The book is now available in fifty-eight languages, with millions of copies in print. I am often asked how the conversation came to pass and how I prepared myself for it. When I was a pre-teenager, I used to study the globe. I’m not sure why I decided I must visit India. I had no idea where that impulse came from, yet it was pressing. In 1968 I visited Greenwich Village in New York City and saw a street group chanting Hare Kṛṣṇa in exotic dress. In those days in Greenwich Village the extraordinary was ordinary, yet these Hare Kṛṣṇa devotees stood out either as exhibitionists beyond what I was used to or as somehow above it all. They seemed so happy in their sandals and bedsheets, as their Indian clothing appeared to me, and they were not at all disturbed by the stares. Could these odd folks be transcendental to it all? Or were they like the many show-offs who hung around the Village? One of them gave me a *mantra* card, which I quickly lost and lamented losing. Yet the *mantra* stuck with me, and I wanted to know the precise words. Around this time the Broadway musical Hair was popular, and I learned the *mantra* from the play’s album by listening repeatedly to the song featuring the Hare Kṛṣṇa chant. On my next trip to the Village, I came across a copy of the *Bhagavad-gītā* by Franklin Edgerton. I read it with keen interest and decided I needed to know more about this mystical philosophical text. I was also curious about the connection between the Gītā and the Hare Kṛṣṇa *mantra*. I grew up with a visual disability such that I was without depth perception. I couldn’t socialize on the ballfield like most suburban children. I therefore spent many of my youthful hours in the forest contemplating (nowadays we would call that meditating) and trying to understand the concept of death. I instinctively knew that we did not actually die, yet I was observing older neighbors dying, and then my beloved grandmother passed. I was tormented to know the answer to the question “Can we ultimately die?” The *Gītā* opened the door to a deeper understanding. Yet I was confused about how to grasp the *Gītā*. In the late 60s many *gurus* began to arrive in New York, and I wondered how to discern who really represented the tradition and who came to exploit my gullible generation. I then recalled my childhood fascination with India and determined that I must go there. I needed to know if the Hare Kṛṣṇa *mantra* really was chanted for enlightenment and, if so, who were the legitimate representatives of the tradition of its chanters. In college I was a science major yet favored the humanities, especially philosophy, and most notably, oriental philosophy. I studied the *Bhagavad-gītā* under Professor John Koller, who encouraged me to explore it more deeply. One incident with Professor Koller is important for me to share. As you will see later, this was a mystical event. While I was studying the *Gītā*, only one verse (9.30) really troubled me: “Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.” As a black-and-white thinker like many of us in the 60s, I could not see how one could be simultaneously both a saint and a sinner. Curiously this was the only verse in the *Gītā* I knew in English. I also knew no Sanskrit, a point that becomes significant for the mystical moment which follows. *Joining the Peace Corps* On campus, the 60s were quite tumultuous, and I realized I needed to follow my dream of going to India by applying to the American Peace Corps program. Though admittance to the Peace Corps was difficult, I later learned that India was one of the most austere assignments and not at the top of the list of most applicants. I was accepted to the Peace Corps and assigned to become a science teacher in the state of Bihar. Shortly after graduation from college, I was off to India, in June 1971. My adventure began. My Peace Corps training in Hindi and my assignment preparation occurred in New Delhi. After several weeks I was sent off to navigate on my own, visit a school, and practice my Hindi. I disembarked my bus in Thaneswar, not realizing I had arrived on the battlefield of Kurukshetra, where the *Gītā* was spoken. (To those who have read Rādhānath Swami’s Journey Home, this was the same month he visited Kurukshetra, also in search of the truth.) Next to the bus stop was a temple in the shape of a chariot, since the *Gītā* was spoken on a chariot. I felt optimistic that I could finally discern who were the legitimate seers of the *Gītā* and whether the Hare Kṛṣṇa movement was part of that tradition. By this time I had been, on my own, chanting Hare Kṛṣṇa for three years. I dashed to the student union at the University of Kurukshetra, seeking my answers. There I was surrounded by students, as it was a rare sight for a young Western non-hippie to visit Kurukshetra. I asked the students if they chanted Hare Kṛṣṇa. They had no interest in answering such an inquiry. Their interest was only in the mundane politics between India and Pakistan, since the countries were on the verge of another war. Alas, no answers. The next several months in India brought me the same frustration—no answers. I visited temples, mosques, and churches to inquire, and always received the same mundane response: “We are here to get blessings and benefits from God, Jesus, Kṛṣṇa, Mohammed, and even the Buddha.” Yet I did not receive answers to my philosophical questions regarding what happens at death, why we suffer, and the purpose of life. *Meeting Devotees and Prabhupāda* I was sent to my assignment in Bihar and would often visit Kolkata for adventure. One day on a crowded Kolkata trolley, I saw a poster advertising a Hare Kṛṣṇa festival at Deshapriya Park. I was elated! Weren’t these the people I had seen singing on the streets in New York? I turned to a Sikh gentleman in a large turban and asked, “Deshapriya Park—where?” Silently he pointed back in the direction we had just come from. I struggled to get off the overcrowded trolley. Hurrying through the streets, I began asking everyone—sweepers, stall owners, police—for directions and found the park. Deshapriya Park was in an upscale section of Kolkata, and I was surprised to see an audience dressed in Western dress while Americans in traditional Indian garb were speaking onstage. It was a most curious sight. As I walked closer to the stage, I saw Girirāja Brahmacārī (now Swami) speaking. After months in India, I finally heard someone making philosophical sense. His talk was brilliant as he explained the deeper insights of the *Gītā*. He challenged the audience not to seek what he had given up in America—the materialistic life—and not to give up what he was seeking, the wisdom of the *Gītā*. I was mesmerized with his discourse, and my thirsty ears could not get enough. I began visiting the ISKCON center in Kolkata on my regular sojourns in the big city. The temple was an old Victorian mansion, a remnant of the British raj. During one of my visits in November 1971, Śrīla Prabhupāda was present, and I was invited to meet him and ask any questions I might have. Śrīla Prabhupāda was sitting on a cushion behind a low desk. Six or seven Indian gentlemen surrounded him. I had always thought that if I ever met a *guru*, I would ask him all the many questions that had haunted me over the years. As I entered Śrīla Prabhupāda’s room, I folded my palms and sat down nervously before him. He looked at me and smiled warmly. “You have some questions?” he asked in a deep yet gentle voice. I couldn’t remember any of my questions. Suddenly, something inside inspired me to challenge him. Considering myself somewhat knowledgeable in Buddhism, I thought to ask him about another, equally valid spiritual path. “Why not Buddhism?” I questioned. “What does the Buddha say?” he replied, totally undisturbed by my approach. I began to rattle off something I had read in a book about the eightfold mystic path. Soon I exhausted my knowledge of the matter and felt totally deflated, unable to remember most of what I had read. If I did not know what the Buddha said, he asked, why I was inquiring about an “ism”? He wanted to talk philosophy not “ism.” I was impressed and embarrassed, yet Śrīla Prabhupāda made me feel at ease. Intrigued, I sat quietly and simply listened as he continued conversing with his visitors. *On to Māyāpur* After this encounter, I would visit the Hare Kṛṣṇa temple whenever I traveled to Kolkata, an overnight train ride for me. In February 1972, during one of my visits to Kolkata (I must confess that one of my purposes of visiting was to buy a milkshake, which helped ease my homesickness), the devotees of ISKCON invited me to join a food-relief operation in Māyāpur. The India-Pakistan war had concluded two months prior, and there were thousands of hungry refugees from the war along the border with Bangladesh, and Māyāpur is very near the border. I had never heard of Māyāpur, yet I was always up for a good adventure. My school was on break, so off I went to Māyāpur via train, and then a boat across the branch of the Ganges River which flows close to the ISKCON Māyāpur property. As I exited the boat (more like a canoe, barely above the water line), a devotee greeted me. He was quite surprised to see a Westerner in street clothes. Tejiyas Dāsa was a former Peace Corp volunteer who had been stationed in South India. We immediately bonded, and he asked me if I would like to see Śrīla Prabhupāda. I was most interested to meet him again and had no idea he would even be there. At that time, I was unaware that this was the birthplace of Caitanya Mahāprabhu and that ISKCON had just purchased land very near the actual birth site. The Māyāpur project was then a large rice paddy with a straw hut for Prabhupāda and several large canvas tents—including one each for men and women—along with a colorful pandal tent for programs. Māyāpur is now a thriving community, yet in 1972 there were no merchants, shops, or buildings on the ISKCON property. I estimated that fifty to sixty Western followers were present, and only one English-speaking guest—me. After securing my backpack in the men’s tent, Tejiyas escorted me into Śrīla Prabhupāda’s hut. Our first conversation was not recorded, so I’ll recollect as best I can. Śrīla Prabhupāda asked where I was from, what I was doing in India, and what subject I was teaching. I mentioned that we had met briefly in Kolkata several months prior and that I had now come to Māyāpur to help with food relief. He then asked if I had any questions. I clearly recall my thought process. Prabhupāda and his followers appeared to me to be legitimate followers of the *bhakti* path of the *Bhagavad-gītā*. They were highly respected in India, as opposed to some *gurus* who had come to the West in search of fame and money. I had come across followers of several famous *gurus* in India, and none of them gave me the impression that they had transcended mundane life. I thought, “Let me see if Prabhupāda can answer the gnawing questions I’ve been contemplating for well over a decade.” I also decided I would just listen to Prabhupāda and not challenge him, since I could process the answers later at my leisure. Amazingly and unknowingly, I had stumbled upon the formula recommended in the *Gītā* in verse 4.34: “Just try to learn the truth by approaching a spiritual master, inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.” Śrīla Prabhupāda appreciated my approach and called for me to come to his hut multiple times a day during my stay in Māyāpur. Śyāmasundara Dāsa was Śrīla Prabhupāda’s secretary, and though he was short of blank cassette tapes, he found the conversation so interesting that after our first meeting, he started recording the subsequent dialogue, which became the book. Upon the conclusion of our conversations, Śyāmasundara said to Prabhupāda, “These discussions were perfect.” Prabhupāda replied, “Yes. We shall print one book, Perfect Questions, Perfect Answers.” *The Mystical Moment* I previously mentioned that verse 9.30 had mystified me when studying the *Gītā* in college under Professor Koller. Now for the mystical moment: The very first (and last) verse Śrīla Prabhupāda quoted to me was this very verse. When he quoted it in Sanskrit (it was clear to him that I knew no Sanskrit), he asked me if I was familiar with it. Indeed, I was familiar, since that was the only verse in the *Gītā* which I knew in English. Śrīla Prabhupāda: Kṛṣṇa says in *Bhagavad-gītā*, *api cet sudurācāro bhajate mām ananya-bhāk*. Have you read it? Bob: Yes. The Sanskrit I don’t know, but the English I do. Śrīla Prabhupāda: Hmm. Bob: “Even if the most evil man prays to Me . . .” Śrīla Prabhupāda: Yes. Bob: ”. . . he will be elevated.” *Prepared by Yamunā Devī* There is one more incident I must share to round out the story of how the book came into being. After many hours of questions and answers, the evening came, and it was the festival of Gaura Pūrṇimā, which occurs on a full-moon night. The sky was dark, with the only light coming from the vivid moon. One of the earliest members of Śrīla Prabhupāda’s entourage was Yamunā Devī. She was already famous for recording with George Harrison, singing the Govindam prayers, played daily at every ISKCON temple during the Deity-greeting ceremony. Her other accomplishments are too numerous to name here. For me, Yamunā signified the deep love found in *bhakti-yoga*. She came up to me that full-moon night with tears in her eyes glistening in the moonlight. She told me how fortunate I was that Śrīla Prabhupāda was giving me hours of his time each day. My conversations with Śrīla Prabhupāda had brought her to tears. These words affected me deeply, and I understood that indeed I was fortunate in ways I could not fully comprehend. I was also frightened. I had attachments, such as my fiancīe back home *(Bhakti* and I have now been married for forty-nine years), my education, my family—and the list goes on. I feared that becoming a devotee of Kṛṣṇa would take all this a way. Yamunā prepared me for the more personal conversation which was about to begin. The next day when Śrīla Prabhupāda called me to continue our conversation, I started to tell him that I had to return to my teaching assignment. My fear induced me to make this excuse, even though no one from the Peace Corps knew what I was doing or where I was. Śrīla Prabhupāda saw right through my story and said, spelling out the words, “Don’t talk l-e-a-v-e. But talk l-i-v-e.” I replied that if he wanted me to stay, I would. He then said these special words: “You are a good boy,” just as a man might say to a pet dog. Now I knew I was his boy, and our conversation shifted from theory to practice. Surprisingly, I felt a sense of inner peace. *The Consummate Personalist* As I was the only English-speaking guest at the Māyāpur festival, many of Prabhupāda’s young followers were eager to share their understanding of the practice of Kṛṣṇa consciousness, and in doing so, gave me conflicting advice on how I should behave, how I should dress, how I should do so many things. I couldn’t sort it all out. Fortunately, a few weeks later I was back in Kolkata, and Śrīla Prabhupāda was at the temple. I had the opportunity to ask a few more questions. My key question: How could I—engaged to be married (my fiancīe knew nothing about the *Gītā)* and accepted into graduate school in the USA, yet anxious to know the deeper truths—keep what he had given me and learn more. Prabhupāda gave me the simple key: keep good company. He explained that if my company were thieves, eventually I would become a thief, and if my company were those who aspire to higher consciousness, then I would achieve that state. So simple, yet so very profound. He also told me to read his books daily as much as possible. These two instructions have been my life blood for the past half century. I am often asked what it was like to sit with a great Ācārya. It was quite comfortable. I never felt judged even when I had to discuss embarrassing issues. He was grave, yet he replied with humor, giving philosophical yet understandable elucidations. And he was always practical. Prabhupāda was the consummate personalist, treating each of us as individuals with our own desires and needs and capturing any hint of sincerity for higher consciousness. He addressed my concerns and made Kṛṣṇa consciousness relevant to my life. He treated me with dignity and compassion. Since our meeting fifty years ago, I have strived to emulate Prabhupāda’s personalism in my interactions with everyone I encounter. This is my way of trying to repay Śrīla Prabhupāda for his priceless kindness. Through Prabhupāda and the *Bhagavad-gītā* the very questions about death and the purposes of life were resolved with cogent, rational, wonderful answers. My conversation was not the end of the journey, but rather the beginning of a greater adventure which still continues. In a conversation in New York after India, Śrīla Prabhupāda summarized death in a way that finally made sense to me, and the mystery began to untangle. We do not actually die. *Bhakti* (my wife): So, do we know what type of body we will get? Śrīla Prabhupāda: Yes, provided you are qualified. Otherwise nature will arrange for it. Those who know—they know what is there. But for those who do not know, nature will arrange things. If you do not know, this means you have not prepared your life, so accidentally, at the time of death, your mentality will create another body, and nature will supply it. Over the years, I have received many letters from readers describing how Perfect Questions, Perfect Answers favorably influenced their lives. My hopes and prayers are that many generations from now, sincere seekers will continue to experience the affection and wisdom of Śrīla Prabhupāda through the pages of Perfect Questions, Perfect Answers. As Socrates stated: An unexamined life is not worth living. The Tīrtha Within *India has long abounded in holy sites, the essence of which resides in the hearts of holy persons.* by Karuṇā Dhārinī Devī Dāsī Pure devotees carry the Lord within their heart and thus create holy places wherever they go. Well established all over India, holy places are the destinations of millions of pilgrims annually. The sites usually offer a boon or a blessing, material or spiritual, and are often associated with a specific Deity or saint. The most sanctified places are sites where the Lord enacted His pastimes on earth, and they are the favored places of pure devotees. By the association of such pure devotees of the Lord one may easily achieve transcendental success—the development of pure, unadulterated love for God. To offer the supreme boon of pure love for God to people outside India, Śrīla Prabhpada began his Hare Kṛṣṇa society in America, notably lacking in traditional holy places. A void of spiritual culture to support his effort surrounded him for miles and miles. Yet he went on to establish over one hundred temples in countries around the world, far distant from traditional pilgrimage destinations. Since then, many of his disciples have dedicated their life’s work to his mission. They remain inspired to serve at locations outside India, where congregations of many thousands worship Kṛṣṇa. Following in his footsteps, Prabhupāda’s disciples opt for a lifetime of dedication to fulfill Lord Caitanya’s prediction that Kṛṣṇa’s name would be chanted in every city and town all over the world, not impeded by latitude and longitude or demographics. Such a missionary spirit may put one in a precarious condition, but there is enough scriptural evidence to support taking the risk, and there is enough of Śrīla Prabhupāda’s mercy to lift up tens of thousands of souls everywhere. The father of one such soul expressed his concerns to Śrīla Prabhupāda. “I cannot believe that it is responsible to bring a foreign culture into Germany. It will not survive. It is almost like taking a crocodile and placing it in the cold river Rhine.” Though the man was troubled, Prabhupāda’s reply satisfied him. “You can become Kṛṣṇa conscious in a suit and tie.” Prabhupāda addressed this father not on the man’s own platform of mind and intellect, but on the deeper level of practical Kṛṣṇa consciousness. This was Śrīla Prabhupāda’s platform of success: he engaged everyone he met by seeing the person as the soul, as part of Kṛṣṇa, far beyond the person’s social or cultural matrix. This is a wonder. Outside India Śrīla Prabhupāda instituted kṛṣṇa-kīrtana, strict standards of Deity worship, and the culture of Vaiṣṇava association. He did this all over the world, establishing places of worship where even the basic four regulative principles of Kṛṣṇa conscious practice—no illicit sex, meat-eating, gambling, or intoxication—are not esteemed by the general populace. To better appreciate this, we must seek a finer definition of what is indeed a holy place. *Tīrtha: A Crossing Place* A holy place is called a tīrtha, which technically refers to a point of transition. For example, the place where a river is shallow enough to wade across is called a tīrtha. Tirtha, then, may refer to our crossing material existence to achieve spiritual liberation from matter and gain access to the sublime reality of the Godhead. There are two kinds of tīrthas: sacred places that are gateways to higher consciousness, and dhāmas, holy places that are the abode of the Lord. By tradition, India is home to four great dhāmas—Dwarka, Hardwar, Puri, and Rameswaram—which correspond to the four directions. Another key pilgrimage site is the ancient city of Prayagaraj. Its world-famous Kumbha Mela is the largest of the four held annually at four sacred rivers, the others occurring at Ujjain, Nasik, and Hardwar. Many great souls dwell in these and numerous other holy sites, where simple ashrams and kitchens host visiting pilgrims. While scriptural evidence reveals that some holy places are specifically meant for transcending material existence, they are sometimes mistaken to be elevators only to celestial planets or liberation. Miscellaneous holy places offer the boon of greater material comforts in the next life, such as those of demigods. Elevation to heaven may require many lifetimes of performing virtuous acts. Heavenly rewards are sought by persons not conversant with the classic scriptural texts that describe the unique transcendental abode of the Supreme Personality of Godhead. Such persons have no attraction to the humble setting of the childhood home of Kṛṣṇa, the cowherd boy. Śrīla Vyāsadeva writes in his *Vedānta-sūtra* (3.3.36), “In the kingdom of God, things look similar to the things of any ordinary village in the material world, but they are actually different in essence. Self-realized devotees of the Supreme Lord can see this difference.” Far beyond the rewards of all the riches on earth or in heaven, even beyond the relief of achieving liberation, the holy *dhāmas* of Vrindavan, Mathura, and Dwarka are the fully opulent abodes of Lord Kṛṣṇa and His devotees. In those places He enacts His transcendental pastimes, identical to those of the spiritual world. He wanders and plays on earth not only to provide one the means of delivery from the clutches of the illusory material energy, but also to offer the boon of realization of one’s self as His eternal friend in loving service. One may become a beloved devotee of the Lord in any one of five rasas, or mellow tastes of loving service: neutrality, servanthood, friendship, parenthood, and amorous love. *Śrīmad-Bhāgavatam* (1.10.26) states, “Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathurā, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood.” *Hearing from Self-realized Souls* A visit to a holy place inspires longtime *bhakti-yoga* practitioners as well as beginners. Even unsuspecting travelers to Śrī Vrindavan dhāma who have no clue of its power will embrace new spiritual practices there with surprising ease. However, staring at mystical ancient shrines of brick, towering memorials, or famous rivers, or talking to just anyone who volunteers to play travel guide, may not help. Our eyes will estimate the holy place through the lens of material conditioning. We need the guidance of a pure devotee of Kṛṣṇa. We need to associate with Kṛṣṇa’s ambassador from the spiritual world, the authentic liaison for Kṛṣṇa Himself. The Pāṇḍavas’ uncle Mahātmā Vidura was one such ambassador who can lead us on the path to Kṛṣṇa. When Vidura returned to Hastinapura after visiting holy places, Yudhiṣṭhira Mahāraja lauded him as “verily a holy place personified.” Vidura counseled the Kuru elder Dhṛtarāṣṭra and nobly served the Pāṇḍava brothers, advising and protecting them when they were persecuted in so many ways. When for political reasons Vidura felt ostracized by Dhṛtarāṣṭra and his cruel son Duryodhana, he departed from the kingdom to travel and take shelter of many holy places of pilgrimage. He had no need for purification, but felt obliged to leave under the conditions he was facing. Śrīla Prabhupāda describes Vidura’s pilgrimage. A pure devotee like Vidura always feels the presence of the Lord everywhere. He sees everything in the potency of the Lord and the Lord in everything. The holy places all over the earth are meant for purifying the polluted consciousness of the human being by an atmosphere surcharged with the presence of the Lord’s unalloyed devotees. If anyone visits a holy place, he must search out the pure devotees residing in such holy places, take lessons from them, try to apply such instructions in practical life and thus gradually prepare oneself for the ultimate salvation, going back to Godhead. To go to some holy place of pilgrimage does not mean only to take a bath in the Ganges or Yamunā or to visit the temples situated in those places. One should also find representatives of Vidura who have no desire in life save and except to serve the Personality of Godhead. . . . The pure devotees hear from the authorities and chant, sing and write of the glories of the Lord. . . . So by their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. *(Śrīmad-Bhāgavatam* 1.13.10, Purport) By hearing descriptions of pure souls like Vidura, we learn about a different kind of *dhāma*, the *dhāma* manifested within the hearts of pure devotees. Their worship and practice in the holy places offer spiritual guidance and shelter to everyone around them. They light the path to Kṛṣṇa. As Śrīla Bhaktisiddhānta Sarasvatī once said, “When a ray from the infinite world comes down to the finite world, just imagine what it can do.” The pure souls create the presence of the *dhāma* in the darkness of this world. One meaning of the word *dhāma* is “glow,” and as a result of their sacrifice and devotion to Kṛṣṇa, devotees of Kṛṣṇa emanate light. Prabhupāda’s disciples recall their spiritual master’s naturally effulgent countenance. *The Holy Name as a Dhāma* By chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, we can have the same effect as going on holy pilgrimage, even at home. The effulgent *tīrtha* or *dhāma* is revealed by sincerely chanting the holy names of Kṛṣṇa and performing pure devotional service. What is more, the strict rules governing Vedic rituals are absent in regard to chanting the holy names. Anyone can access the *dhāma* via the holy names, regardless of location, date, or time, and receive the full benefit of association with Kṛṣṇa. The dreadful circumstance of Gajendra, a leader among elephants, is an example of the wonderful power of the holy name, because in the darkness of agony he prayed with absolute success. A crocodile of superior strength attacked Gajendra, holding Gajendra’s leg in its jaws for many years. Taking a lotus flower in his trunk, Gajendra addressed the Lord: “O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted.” Śrīla Prabhupāda explains: The elephant addressed the Lord as *tīrtha-śravaḥ*, or “as famous as a place of pilgrimage.” People go to places of pilgrimage in order to be delivered from the reactions of unknown sinful acts. But one can be freed from all sinful reactions simply by remembering His holy name. The Lord is therefore as good as the holy places of pilgrimage. One can be free from all sinful reactions after reaching a place of pilgrimage, but one can have the same benefit at home or at any place simply by chanting the holy name of the Lord. For a pure devotee, there is no need to go to a holy place of pilgrimage. He can be delivered from all sinful acts simply by remembering the Lord in earnestness. *(Śrīmad-Bhāgavatam* 2.7.15, Purport) *Worthy of Its Name on Their Account* Always teaching the chanting of the holy names of Kṛṣṇa, Śrīla Prabhupāda imparted spiritual shelter to the hearts of people in a hundred far-flung cities such as Atlanta, London, and Moscow. What is more, the thrust of his established projects in the West factually augmented the force of Kṛṣṇa conscious practice at the holy places in India, where it came from. The affect was absolute as well as astonishing, and it was all possible because when Prabhupāda arrived in New York to establish Kṛṣṇa consciousness, he was himself a *dhāma*. As he writes: When a self-realized soul acts in his transcendental position, his situation is called Mathurā. In other words, when one acts in the process of *bhakti-yoga*, he may live anywhere, but actually he lives in Mathurā, Vṛndāvana. Devotion to Kṛṣṇa, the son of Nanda Mahārāja, is the essence of all knowledge, and wherever such knowledge is manifested is called Mathurā. Also, when one establishes *bhakti-yoga*, excluding all other methods, one’s situation is called Mathurā. *(Śrīmad-Bhāgavatam* 10.1, Additional Notes) The benefits of visiting a dhāma are incalculable, but for the full effect, hearing from a pure representative of Kṛṣṇa in the line of disciples coming from Kṛṣṇa is most satisfying and potent. Moreover, chanting the holy name of Kṛṣṇa is vital to the process because Kṛṣṇa’s names contain all that the dhāma has to offer. The Lord’s devoted representative and the Lord’s holy name are as good as His holy place of pilgrimage. A tīrtha is certainly a place for crossing a river, but it is also an affair of the pure heart not limited to a location. It is the act of crossing the river of our reluctance to meet the Lord or His pure devotees. It is the act of rejoicing in their shelter. That said, a holy place may well be arrived at by empathy for the heart of anyone who has surrendered to a life of service to Kṛṣṇa in any one of the major cities or forests or dungeons on earth. It may be located in that devotee you were shoulder to shoulder with today—anywhere on the planet—whether singing in the kīrtana, cutting vegetables, or managing the temple. The choice is always ours, the act of crossing over our material condition always available. The holy dhāma is the place of the purified heart, worthy of its name only on account of the mercy of the devotee of Kṛṣṇa. *Karuṇā Dhārinī Devī Dāsī, a disciple of His Grace Vīrabāhu Dāsa, serves the Deities at ISKCON Los Angeles, where she joined ISKCON in 1979. She has also been distributing Śrīla Prabhupāda’s books since her earliest days in Kṛṣṇa consciousness. She lives with her husband and daughter.* Book Excerpt: Japa Affirmations: 20 Meditations to Deepen Your Chanting *Deepening Our Chanting. Improving our japa begins when we assure ourselves that it’s possible.* *Affirmations for devotees eager to improve their japa and taste the sweetness of the holy name.* [Excerpted from Japa Affirmations: 20 Meditations to Deepen Your Chanting, by Mahatma das. Copyright ©2018 by Sattva Books. All rights reserved. This excerpt retains the book’s style for Sanskrit and other considerations. Available from the Kṛṣṇa.com Store.] *1. I happily and enthusiastically welcome the holy names every japa session.* This first affirmation is meant to set the proper mood. Sometimes devotees who haven’t had the best experiences with japa begin chanting in a negative mood, reasoning that because in general their japa hasn’t been good, it will be the same again today. So they enter with an expectation of a negative experience, approaching japa more as a chore than a loving relationship. This first affirmation is meant to create a mood of welcoming a very special guest (the holy name) to our home. We make our home attractive because we want to make the time with our guests special, and we want them to feel happy in our home. In the same way, we want to make our consciousness special in preparation for a special japa session. We welcome the holy names into the clean and attractive home of our heart. To prepare in this way some devotees will read verses, some will read prayers, or some will take a moment to reflect on what they are doing and what they wish to accomplish. Again, this is to place themselves in a positive, welcoming state in relation to the holy name. So the main idea of this first affirmation is to get yourself in the right state of mind for japa. You prepare yourself to ensure that you chant mindfully. Rather than thinking the goal of japa is to somehow or other just finish your prescribed number of rounds, you shift your consciousness into a different attitude: you view chanting as an exciting opportunity to connect with the Lord, something blissful that you enthusiastically look forward to. *2. I easily chant my prescribed number of rounds with focus and attention.* Affirmations prepare you to enter a task with a positive and favorable attitude. Many people ask whether we can easily chant with focus and attention just by saying so. While it may seem simplistic to believe that an affirmation can improve your japa in this way, consider how believing you can’t chant with focus and attention affects you. It creates a self-fulfilling prophecy, and thus you find it difficult to focus. You even find it difficult to try to focus; after all, why would you try to focus if you believe you can’t? The problem is exacerbated when you continue to chant with a lack of attention and focus. You become predisposed to think that your japa will always be more or less like this. Thus the belief that you can’t focus becomes the cause of not focusing, which then strengthens the belief that you can’t focus. So as it works against you when your mind produces negative affirmations, positive affirmations work for you by aligning your attitude with your goal (in this case the goal is good japa). Attention is an interesting phenomenon. Our mind has many thoughts, not only bad thoughts. So where we place our attention is what is important. Right now you could place your attention on Vrindavan or you could place your attention on your office. Since we do have control of our attention, this affirmation is meant to remind us that placing our attention on the holy names is not difficult if we set out to do this. The idea is that when I enter my japa session I am not thinking that it is going to be a struggle; rather, I think that giving my attention to the holy names is natural. We want to enter a mood in which we feel it’s natural to chant with focus and attention, not that it is some herculean task that only a few people can accomplish. If I enter with a proper mood, if I consider japa to be essentially important to my spiritual life, then it’s going to be much easier to chant with focus and attention. With this affirmation we confirm that it is possible to be attentive, and that we will control our attention while chanting. *3. When I chant, I chant.* Although this affirmation sounds simplistic, it is actually quite profound. When you chant you often are doing something else internally. You are chanting externally, but internally your mind can be somewhere else, thinking what you did yesterday, what you have to do today, what problems you need to sort out, etc. In this way you can become disconnected from the holy name. “When I chant, I chant” encompasses the principle behind everything I teach in The Japa Workshop. When you chant, your whole world should be put on hold. It must be about you and Kṛṣṇa, nothing else. Sometimes I joke that the eleventh offense is to have your cellphone on when you are chanting. In other words, when I chant I don’t do anything else: I am not on my computer, I am not reading a book, I am not doing this or that; I am just with the holy name. Some devotees say that when they chant they give two hours totally to the holy name. They have no distractions around them, and they sit in one place. (We call that sitting in your sacred space, creating that quiet space where you can peacefully chant without distraction.) But when I ask if they have also created an internal sacred space, often the answer is no. “When I chant, I chant” means not only creating the external space, but more importantly creating the internal environment in which you don’t allow yourself to be distracted. We could also say, “When I study, I study,” or “When I work, I work.” It is the same principle. I have seen people become so absorbed in reading their newspaper that they become oblivious to everything around them. We should be this way with our japa. When I chant, I want to be completely given over to my japa and not to anything else, externally or internally. *4. I get to chant, I want to chant, and I love to chant.* Often, when devotees begin their japa, they don’t feel inspired to chant. Sometimes they would rather do something else, like read or do service or just get busy with some pressing tasks or service. For whatever reason, they aren’t looking forward to their japa and would rather be doing something else. When you begin chanting in the morning a fear may subtly speak to you, saying, “This is going to be difficult; this is going to be boring; this is not going to be sweet.” You may fear that you are not going to be able to control your mind and your japa is going to be a struggle. If your chanting is not consistently good, if you have gone through some low points in your chanting for some time, it is at these times that these thoughts are likely to haunt you. You may not even realize you are thinking this way, but if you become conscious of this you may notice a little voice that sometimes says, “Oh no, here we go again.” Now you might say, “I do feel this way sometimes, but how is saying, ‘I get to chant, I want to chant and I love to chant’ going to make a difference?” My belief is that you do love to chant, you do want to chant, and you do view it as a special blessing. In the many workshops I have done, I have asked devotees, “What would your life be like without the holy name? What if you were prevented from chanting? How would you feel?” When asked these questions everyone says, “That would be horrible.” This means at heart we all want to chant, we appreciate the holy names, and we see chanting as an opportunity rather than a burden. On a deep level I do want to chant, I do appreciate the great fortune of having the holy name. I made a commitment to chant. No one forced me. Ultimately you started chanting because you decided to chant. You wanted to become pure, uplifted and closer to Kṛṣṇa. Deep down all of us really love to chant. When you chant properly, you love it. And you love the effects of chanting even when it’s difficult. Connect to the holy names on this level. Realize that you really do “want to chant, get to chant and love to chant,” even if you don’t always consciously feel that way. This affirmation can connect you with your natural desire to chant. Many devotees have told me that just saying this affirmation before they begin chanting has a tremendously positively effect on their japa. I know it might sound strange that a few words could make that kind of difference. But they are not just saying the words; they are connecting with their desire to chant and bringing their conscious mind to this awareness. This affirmation reminds us that we really do appreciate chanting. Just by saying, “I get to chant, I want to chant, and I love to chant” you alter your attitude towards the holy name, and thus alter your experience. If you are chanting and losing your connection, or you are getting bored or distracted, then this affirmation will be very powerful for you. It’s a reminder that deep down you really want to be chanting, and that ultimately it is your favorite activity. As you recite this affirmation, you are affirming to yourself that you appreciate the holy name and the rare opportunity you have got to chant. *5. I treat the mahā-mantra as Rādhā and Kṛṣṇa, fully present in sound.* Śrīla Prabhupāda said that intellectually we cannot understand that the holy name is non-different from Kṛṣṇa; it is something that we must experience. Those of us from the West did not understand the concept of God being present in a Deity, but with faith in Prabhupāda’s words we worshipped the Deity as Kṛṣṇa. Because we worshipped the Deity with that faith, we began to realize and experience that Kṛṣṇa is in the Deity. And Kṛṣṇa reciprocated. We experienced His presence and we became attached to the Deity. It’s the same with the holy name. You may not be able to intellectually understand how Kṛṣṇa is the same as His name, but you can experience it. This affirmation will get you off the intellectual platform and help you embrace the name as Kṛṣṇa. You may not always have much of an experience of Kṛṣṇa in His name, but when you place awareness on the reality that you are associating with Rādhā and Kṛṣṇa while you chant, your experience of Kṛṣṇa in His name deepens. When you worship the Deity in this same consciousness, you begin to experience the presence, mercy, and various aspects of your relationship with the Deity. In the same way, when you treat the holy name as Rādhā and Kṛṣṇa Deities in the form of sound, you increasingly experience and realize the presence of Rādhā and Kṛṣṇa in their names. Prabhupāda said the name is non-different from Kṛṣṇa, that Kṛṣṇa is fully present in His name. Therefore I affirm that I will treat the holy name as Kṛṣṇa fully present in sound. I bow down to the holy name within my heart, and I chant the holy name with the understanding that this is Kṛṣṇa. In one lecture, Śrīla Prabhupāda said when you chant the holy name it’s the same as taking darshan of the Deities. Just as when the curtains open you bow down, you bow down to the holy name as you chant, thinking that Kṛṣṇa is manifesting His presence. Sidebar: *Japa Affirmations* . I happily and enthusiastically welcome the holy names every japa session. 2. I easily chant my prescribed number of rounds with focus and attention. 3. When I chant, I chant. 4. I get to chant, I want to chant, and I love to chant. 5. I treat the *mahā-mantra* as Rādhā and Kṛṣṇa, fully present in sound. 6. I receive and feel Kṛṣṇa’s presence, mercy and love in His holy names. 7. I chant in full awareness that the holy name is my greatest treasure. 8. I chant to please Rādhā and Kṛṣṇa, not to gain anything material. 9. I am out of my mind and in my heart, fully present to the holy names when I chant. 10. I fully honor my sacred relationship with the holy names during japa. 11. I chant to be accepted by Kṛṣṇa and to repair my broken relationship with Him. 12. I chant from my heart, feelingly praying to come closer to Kṛṣṇa. 13. I meditate on the meaning of the holy names as I chant. 14. I turn off my world and turn on Kṛṣṇa’s world when I chant my rounds. 15. I chant with no other motive than to render pure devotional service. 16. My beads are my connection with Kṛṣṇa and my ticket back to Godhead. 17. I am totally dependent on *guru* and Kṛṣṇa to chant quality japa every day. 18. I organize my life to make japa the most important activity of my day. 19. I make excellent japa my standard and focus on continually improving. 20. I relish chanting the holy names. *Mahatma Das, a disciple of Śrīla Prabhupāda, designs and conducts professionally organized workshops and retreats, both live and online (mahatmadas.com), to assist devotees and nondevotees in their spiritual growth.* Prabhupāda and Prophecy *From the very beginning of His movement in India, Caitanya Mahāprabhu predicted that it would spread around the world.* By Satyarāja Dāsa A look at Śrīla Prabhupāda’s accomplishments in light of an astounding prophecy made by Śrī Caitanya Mahāprabhu more than five hundred years ago. History shows that there are basically four types of people who claim to “see” the future, not including those who are simply absurd: scientists who make suppositions based on hard facts; economists, historians, and sociologists who make predictions based on historical trends; artists, astrologers, and other deeply empathetic people who feel it in their bones or read it in the stars; and religious persons who claim connection to a divine source. All these categories of people have had successes and failures. Some were completely accurate, and some were eventually embarrassed by their claims. Because of such mixed results, images naturally abound of laughably deluded enthusiasts or, far worse, scary extremists, and there have been plenty of both. But barring the plethora of disappointments, from the millennium bug mania (Y2K) to the end of the Mayan calendar on December 21, 2012, from the Bible to Nostradamus—some happened, and some didn’t, and so it goes. But there are those that did come true. And among them—a fact that might be surprising for many—are the predictions involving His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda. Such transcendental forecasts, at least those that are verifiable, go back some five hundred years to Śrī Vṛndāvana Dāsa Ṭhākura’s *Caitanya-bhāgavata*, one of the first biographies of Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself in the form of His own devotee. *Worldwide Kṛṣṇa Consciousness* Most devotees are aware of the prediction that is the basis of the Kṛṣṇa consciousness movement, words that emanated from the divine mouth of Śrī Caitanya Himself: > pṛthivī-paryānta yata āche deśa-grāma > sarvatra sañcāra haibeka mora nāma “In every town and village of the world, the chanting of My name will be heard.” *(Caitanya-bhāgavata*, *Antya* 4.126) “Lord Caitanya Mahāprabhu,” Prabhupāda writes, “predicted that both His glorious names and the Hare Kṛṣṇa *mahā-*mantra** would be broadcast in all the towns and villages of the world. Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda desired to fulfill this great prediction, and we are following in their footsteps.” *(Śrīmad* *Bhāgavatam* 4.22.42, Purport) Or further, “Pṛthivīte āche yata nagarādi grāma.1 Caitanya Mahāprabhu’s prediction: ‘As many towns and villages are there on the surface of the globe, everywhere this Hare Kṛṣṇa *mantra*, or Lord Caitanya’s name, will be celebrated.’ That is being done.” (Lecture, Hyderabad, November 23, 1972) Indeed, both Prabhupāda and his Godbrothers recognized that it was he who had fulfilled the prediction: “Śrīpada Śrīdhara Mahārāja also appreciated my service. He said that Caitanya Mahāprabhu’s prediction: prthivite ache yata nagaradi grama/ sarvatra pracara haibe mora nama, would remain a dream only, but he congratulated me that I have done it practically.” (Letter to Bon Mahārāja, July 7, 1975)2 The context of Śrī Caitanya’s original prophecy is illuminating. We find the complete narrative in the *Caitanya-bhāgavata*, where in Antya-khaṇḍa Mahāprabhu is making His way toward the north Indian town of Mathura. Stopping at Ramakeli in West Bengal, He and His devotees engage in ecstatic singing and dancing (saṅkīrtana) on the streets for all to see. The public display attracts the negative attention of Ala-ud-din Husain Shah (reign 1493–1519), who at the time was sultan of Bengal. The result is that he places a regional ban on saṅkīrtana. This is naturally concerning to Mahāprabhu’s followers, and so He assures them that a day will come when even the “stone-hearted” will engage in saṅkīrtana and shed tears of love upon hearing the holy name. It is in this context that He says, pṛthivīte-paryānta yata āche deśa grāma / sarvatra sañcāra haibeka mora nāma”—i.e., “My name [or the names of Kṛṣṇa] will spread to all the towns and villages of the entire world (pṛthivīte-paryānta).” The narrative ends with Śrī Caitanya continuing on toward His destination, even if He did not at this time reach Mathura, returning to Puri instead. But the point is this: pṛthivīte indicates that His prediction will take place “throughout the surface of the earth,” not just in India, and if there is any doubt that He is referring to the earth as a whole, paryānta amplifies His meaning: “to the full extent.” And further, sarvatra means “everywhere; in all places; on all sides; always . . .” In other words, His name will reach the entire planet. It should be clear, then, that His prediction was this: “The holy name will extend beyond the borders of India, to the rest of the world.” And this was accomplished only with Prabhupāda’s journey westward some five hundred years later. Again, context is important. Just six verses earlier, Mahāprabhu highlights the same point: “I have incarnated to inaugurate the saṅkīrtana movement, and in this way I will deliver all the fallen souls of this world.” (saṅkīrtana-ārambhe mohāra avatāra/ uddhāra karimu sarva patita saṁsāra) And two verses after that He says, “In this age I will distribute devotional service, which is desired by the demigods, sages, and perfected beings, to everyone, including untouchables, miscreants, yavanas . . .” (*yateka aspṛṣṭa duṣṭa yavana caṇḍāla strī-śūdra-ādi yata adhama rākhāla hena* *bhakti-yoga dimu e-yuge sabāre sura muni siddha ye nimitta kāmya kare*) A yavana is a “foreigner.” In fact, the *Caitanya-bhāgavata* gives us several such predictive quotes. Two other examples should suffice. Advaita Ācārya says to a group of devotees: “The chanting of Kṛṣṇa’s names will be spread to all countries, towns, and houses.” (sarva-deśe haibeka kṛṣṇera kīrtana/ ghare-ghare nagare-nagare anukṣaṇa) Indeed, all the demigods, headed by Brahmā, affirm this message: “The whole world will be filled with the sound of saṅkīrtana, and pure devotional service will be preached from house to house.” (saṅkīrtane pūrṇa haibe sakala saṁsāra ghare ghare haibe *prema-bhakti-paracāra)3* An often overlooked similar prophecy, found in the *Caitanya-caritāmṛta* *(Madhya* 7.82), is uttered by Nityānanda Prabhu Himself, Śrī Caitanya’s “elder brother,” the incarnation of Lord Balarāma: “Upon seeing the chanting and dancing of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda predicted that later there would be such chanting and dancing in every village.” It would be valuable to quote Prabhupāda’s short commentary in full: [inset] This prediction of Śrī Nityānanda Prabhu’s is applicable not only in India but also all over the world. That is now happening by His grace. The members of the International Society for Kṛṣṇa Consciousness are now traveling from one village to another in the Western countries and are even carrying the Deity with them. These devotees distribute various literatures all over the world. We hope that these devotees who are preaching the message of Śrī Caitanya Mahāprabhu will very seriously follow strictly in His footsteps. If they follow the rules and regulations and chant sixteen rounds daily, their endeavor to preach the cult of Śrī Caitanya Mahāprabhu will certainly be successful. [end inset] *The Tree of Bhakti* The *Caitanya-caritāmṛta* *(Ādi-līā*, chapter nine) tells us about a metaphorical *bhakti* plant, of which Caitanya Mahāprabhu is envisioned as the gardener as well as the trunk and the entire tree itself. This tree evolves in such a way that it goes well beyond Indian shores: “From these two trunks grew many branches and subbranches that covered the entire world.” (9.22) “Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.” (9.24) “All the parts of this tree are spiritually cognizant, and thus as they grow they spread all over the world.” (9.33) In this way, the *Caitanya-caritāmṛta* offers us the same prediction yet again. In the original language of the text, these verses use Bengali words like *jagat* (“world,” “universe”), *sabe sakala bhuvana* (“all parts of the world”), and *jagat* *vyāpiyā* (“spreading all over the world”). At the time of its writing, hundreds of years ago, this “tree” had of course not yet spread its branches beyond India. But it eventually did. For those who know the tradition, this prophecy, again, can only point to the work of Śrīla Prabhupāda, and Prabhupāda himself says this in his purport to *Caitanya-caritāmṛta*, *Ādi* 9.40: [inset] This prediction of Lord Caitanya Mahāprabhu’s is now actually coming to pass. The Kṛṣṇa consciousness movement is being distributed all over the world through the chanting of the holy name of the Lord, the Hare Kṛṣṇa *mahā-mantra*, and people who were leading confused, chaotic lives are now feeling transcendental happiness. They are finding peace in saṅkīrtana, and therefore they are acknowledging the supreme benefit of this movement. This is the blessing of Lord Caitanya Mahāprabhu. His prediction is now factually being fulfilled, and those who are sober and conscientious are appreciating the value of this great movement. [end inset] *Later Predictions* In 1892, commenting on the words of Vṛndāvana Dāsa Ṭhākura’s *Caitanya-bhāgavata*, the Vaiṣṇava ācārya Kedarnath Datta Bhaktivinoda Ṭhākura (1838–1914) wrote an article called “*Nityadharma Sūryodaya*” (“The Rising Sun of Eternal Dharma”), which appeared in his journal *Sajjana-toṣaṇī*. This visionary article explained that the movement of Śrī Caitanya would spread across the world, especially to the West. The pertinent part of the article, enhancing the earlier prophecy with specifics of his own, reads as follows: [inset] The purpose behind Caitanya’s avatāra is not just to save (uddhāra) a few people in India. Rather, His need is to deliver people in different countries of the world by distributing the eternal religion (nitya-dharma). Caitanya himself says, “My name [or the names of Kṛṣṇa I chant] will be spread to all towns and villages of the entire world.” . . . There is no doubt that this indisputable prediction will soon be translated into reality. I think it is true that the varieties of religions (dharmas) we find across the world will one day mature to their fruition and become the religion of congregational singing of the holy names (nāma-saṅkīrtana). . . . I have no doubt that the time is ripe for the prophecy of Śrī Mahāprabhu to be fulfilled. . . . When will that day come when people in England, France, Russia, Prussia, and America will take up kholas (drums) and karatālas (cymbals) and raise the waves of saṅkīrtāna, acknowledging Śrī Caitanya Mahāprabhu?4 [end inset] *He concludes with imagery that is especially memorable:* [inset] When will that day come when fair-skinned foreigners (bilātīya śvetavarṇa puruṣa sakala) travel to Śrī Māyāpur-dhāma and join with the Bengali Vaiṣṇavas to chant, “Jaya Śacīnandana, Jaya Śacīnandana.” When will that day be?5 [end inset] Thus Prabhupāda’s mission is the fulfillment of Mahāprabhu and Bhaktivinoda’s prophecy, with men and women from all parts of the world engaging in harināma-saṅkīrtana, using the traditional instruments of sixteenth-century Bengal, just as Bhaktivinoda suggests. These ”foreign Vaiṣṇavas” also regularly visit Māyāpur-dhāma and chant the many names of Śrī Caitanya as well, something that would have seemed unlikely in Bhaktivinoda’s time. Four years after his initial prediction, in his book Śrī Caitanya: His Life and Precepts, Bhaktivinoda wrote, “The religion preached by Mahāprabhu is universal and nonsectarian. . . . The church of kīrtana invites all classes of people, without distinctions as to caste and clan, to engage in the highest cultivation of the spirit. This church, it appears, will extend all over the world …”6 Again, an allusion to Prabhupāda’s mission, which would not take root for another seventy years. And indeed it blossomed. While the successes of Prabhupāda’s mission need not be reiterated here, one other prediction, made by Bhaktivinoda Ṭhākura’s son Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura (1874–1936)—Prabhupāda’s own *guru*—should be mentioned as well. Sarasvatī Ṭhākura basically prophesied the very basis of Prabhupāda’s mission, the Bhaktivedanta Book Trust, the fruits of which could be considered the core of his movement’s success.7 In 1932, long before Prabhupāda traveled west, his *guru* wrote an article entitled, “Madhva-Gauḍīya Literature.” His prescient insights are as follows: “The Gauḍīya literature will be translated into all the languages of the world by the agents of the Divine Mercy at the appointed time. . . . [Indeed] the Gauḍīya literature will not long remain confined to the Bengali-speaking people. It will in a short time expand and display its full brilliance through the medium of all the languages.”8 Roughly forty years after these words were written, thanks to the hard work of Śrīla Prabhupāda and his followers at the Bhaktivedanta Book Trust, Gauḍīya literature exists in almost ninety languages, from Albanian to Arabic, Chinese to Croatian, Farsi to Finnish. Śrīla Bhaktisiddhānta would be proud. *Birth Prophecy* Prophecy has been part of Prabhupāda’s life from the time he first appeared in this world, and, as we have shown, even before that. But the instance of his birth prophecy is especially significant, and so we conclude with that visionary beginning. Satsvarūpa Dāsa Goswāmī writes in his Śrīla Prabhupāda-līlāmṛta (Volume 1): [inset] An astrologer did a horoscope for the child, and the family was made jubilant by the auspicious reading. The astrologer made a specific prediction: When this child reached the age of seventy, he would cross the ocean, become a great exponent of religion, and open 108 temples. [end inset] “And in my horoscope,” Prabhupāda elaborated, “it was written there, ‘After seventieth year this man will go outside India and establish so many temples.’ I could not understand. ‘What is this, that I have to go outside India? That is not . . .’ And Guru Mahārāja foretold. He told my Godbrothers, Śrīdhara Mahārāja and others, that ‘He’ll do the needful when time comes. Nobody requires to help him.’ He told in 1935. And after all, this was true. Guru Mahārāja told. And in the beginning, first sight, he told, ‘You have to do this.’”9 This is a prediction that Prabhupāda would see come to pass: From 1966 to 1977, the year he transitioned from this mortal realm, he gradually opened temple after temple, and the goal of 108 was reached toward the end of his earthy pastimes. If one looks at the listing of ISKCON centers in this very magazine, Back to Godhead, specifically the edition that appeared in the month of Prabhupāda’s demise, one can see the addresses of each temple, culminating in the desired number.10 Of course, in some ways, Prabhupāda’s life involved a measure of self-fulfilling prophecy, meaning that desirable expectations within the tradition naturally incited his desire to fulfill them. Prabhupāda was in effect trying to accomplish for the tradition the realization of its cherished goals. That said, in his youth he had no intention of traveling abroad and opening 108 temples, despite the astrologer’s prediction, nor was he thinking in terms of fulfilling the earlier mandate to spread the holy name to every town and village of the world. Rather, he raised a family, started a business, and became an early supporter of Mahatma Gandhi. His fulfillment of prophecy came later in life. As he often said, it was through an inner transformation, sparked by his *guru*, Śrīla Bhaktisiddhānta Sarasvatī, that a desire to implant Kṛṣṇa consciousness in the hearts of all souls was awakened within him, and by doing this he would—almost incidentally—fulfill all the pertinent predictions discussed above. In the end, Prabhupāda and prophecy go hand in hand, and it seems likely that his herculean and far-reaching accomplishments, prognosticated by his distinguished predecessors, will become more widely known as time goes on. In fact, one could easily predict that this is exactly what will happen in due course. *Notes* 1. There are two versions of this verse, and they both translate in essentially the same way. The variants are pṛthivī-paryānta yata āche deśa-grāma/ sarvatra sañcāra haibeka mora nāma and pṛthivīte āche yata nagarādi grāma/ sarvatra pracāra haibe mora nāma. 2. One could dispute whether the prediction literally came to pass. That is to say, there are quite probably remote villages in South America, Africa, Russia, etc., that have not yet been exposed to the holy name of Kṛṣṇa. But the spirit of the prediction—that the name of Kṛṣṇa will be heard around the world—has certainly been fulfilled, and Prabhupāda accepted this truth, as shown above. 3. See *Caitanya-bhāgavata*, *Madhya-khaṇḍa* 2.15 and *Ādi-khaṇḍa* 2.179, respectively. 4. Kedarnatha Bhaktivinoda, “Nityadharma sūryodaya,” Sajjana-toṣaṇī 4, no. 3 (1892): 42–44. Translated by Abhishek Ghosh, “Vaiṣṇavism and the West: A Study of Kedarnath Datta Bhaktivinod’s Encounter and Response, 1869–1909,” PhD thesis (University of Chicago, 2014), 1. 5. Kedarnatha Bhaktivinoda, “Nityadharma sūryodaya,” op. cit. Special thanks to Brijbasi Prabhu for helping with the translation of this article. 6. Bhaktivinode Thakur, Śrī Caitanya: His Life and Precepts (San Rafael, California: Mandala Media, 2001, reprint), 69–70. See original text, Śrīgouranga Smaranamangal or Caitanya Mahāprabhu: His Life and Precepts (Calcutta: K. Dutt, 1896, English and Sanskrit), 60. Incidentally, Bhaktivinoda Ṭhākura made this latter prediction in the year of Śrīla Prabhupāda’s birth, a “coincidence” not lost on His Divine Grace. See, among other places, the dedication to his book Teachings of Lord Caitanya as well as his conversation with O. B. L. Kapoor (October 15, 1972, Vrindavan). 7. I say that it is the “basis” of Prabhupāda’s mission in accord with his own dictum: “Books are the basis of our movement.” 8. See Bhaktisiddhānta Saraswati, “Madhva-Gaudiya Literature,” The Harmonist (Vol. xxix, No. 12, June 1932), 364–65. 9. Room Conversation, Vrindavan (June 17, 1977). 10. See Volume 12, Number 11, 1977 (https://back2godhead.com/wp-content/uploads/2013/01/129_1977_12-11.pdf) Submissive vs. Independently Thoughtful *Is it possible to humbly submit to one’s guru and still think for oneself?* by Viśākhā Devī Dāsī Is Lord Kṛṣṇa giving contradictory instructions when he tells Arjuna to surrender to a *guru* and to also think for himself? One of the more famous verses of the *Bhagavad-gītā* appears toward the end of its fourth chapter (4.34): > tad viddhi praṇipātena > paripraśnena sevayā > upadekṣyanti te jñānaṁ > jñāninas tattva-darśinaḥ “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.” *Praṇipāta: Yielding to Another’s Authority* If we take the term “spiritual master” here to mean a teacher, which is so, then to approach that person for knowledge is not extraordinary; rather, it’s commonly done and common sense. One who lacks knowledge learns from one who’s knowledgeable. What is extraordinary is the attitude and behavior expected of the prospective student of a spiritual master: submission and surrender. Śrīla Prabhupāda’s explains: So this praṇipāta is required. Everyone has got his personal, puffed-up attitude, “Why shall I surrender?” That is the material disease. We do not wish to surrender. We think that “I am equal with him [the spiritual master]. Why shall I surrender?” But our Vaiṣṇava philosophy, especially, begins with this praṇipāta. Just like Sanātana Gosvāmī has left his highly-salaried post, ministership, and he has come to surrender unto Caitanya Mahāprabhu. That is the beginning of spiritual life. He’s approaching Caitanya Mahāprabhu very humbly. He’s not proud of his past position—that he was a minister, he was a moneyed man, rich man, born of a brāhmaṇa family and so on, so on. He’s humbly presenting himself that “I am the most fallen. I am the most fallen.” So “I never knew the actual goal of my life. I do not know what is beneficial to me.” That is the position of everyone. (Lecture, Vrindavan, October 19, 1972). In my many years of schooling I understood that we students were to be respectful to our teachers, but not meekly obedient and ready to conform to their authority—submissiveness wasn’t among the expectations (praṇipāta means prostrating oneself at a person’s feet in humble submission). Rather, we students sometimes challenged our teachers’ authority, power, and will. But in spiritual life that defiant attitude is unacceptable. It blocks realization of the transcendent message. In Śrīla Prabhupāda’s words: “Knowledge cannot be acquired by challenge. Knowledge is acquired by submission. That is the process.” (Morning walk, Bombay, March 23, 1974) Śrīla Prabhupāda made periodic visits to Bombay over the course of about three years in the early 1970s. Routinely during those visits, he and a small group of his students would stride briskly on the firm white sands of Juhu Beach, a wide, peaceful beach close to ISKCON’s Hare Kṛṣṇa Land in Juhu. I was fortunate to be on many of those walks, and we were often joined by a Dr. Patel and his friends—and often a fiery exchange between Śrīla Prabhupāda and Dr. Patel would ensue. Dr. Patel: I cannot submit without understanding. That is what I was taught in my school. Prabhupāda: Because you do not submit, therefore you do not understand. Dr. Patel: No, I cannot submit till I understand. Prabhupāda: No, no. Tad viddhi praṇipātena. Praṇipāta. First of all, praṇipāta. Dr. Patel: I am doing praṇipāta to you. Do you think I am disrespecting you? If you take, then you pardon me. Prabhupāda: No, no. No, no. It is not the question of disrespecting, but that is not full surrender. You think that you know better than me. Dr. Patel: I want to learn myself. Prabhupāda: But that will be very good. If you don’t talk, simply hear, it will be beneficial. Dr. Patel: All right. Ācchā. Prabhupāda: Then you’ll understand. But your habit is as soon as we begin talks, immediately you talk. Without hearing. And therefore you do not understand. Dr. Patel: Ācchā. Let us hear. Prabhupāda: Then if you cannot understand, you’ll inquire. Not that you will think, “I know better than him. Therefore I shall talk.” It will never help you to understand. As Śrīla Prabhupāda says here, and as Śrī Kṛṣṇa tells His student Arjuna, the prerequisite for acquiring knowledge is a humble, submissive attitude. The necessity of this attitude is further confirmed in the beginning of the Bhāgavata Purāṇa. The first of its eighteen thousand verses establishes the supremacy of Śrī Kṛṣṇa, the Absolute Truth, as the cause of everything, as aware of everything, and as the fully independent original teacher who first gave knowledge. Then, in the very next verse, we hear, “As soon as one attentively and submissively hears the message of *Bhāgavatam*, by this culture of knowledge the Supreme Lord is established within his heart.” (*Bhāgavatam* 1.1.2) Submission is a prerequisite for acquiring spiritual knowledge. We may take a lack of submission to be the arrogance of not recognizing a genuine authority. Śrī Kṛṣṇa has strong opinions about that and similar qualities, identifying them as the royal road to hell: “Pride, arrogance, conceit, anger, harshness and ignorance—these qualities belong to those of demoniac nature, O Arjuna.” (Gītā 16.4) Through millennia, representatives of God have said similarly: “The humble and meek shall inherit the earth.” (Psalms 37:11, Matthew 5:5) Śrīla Prabhupāda was sometimes obliged to remind his wayward followers of this basic principle of spiritual life. “You have to decide yourself whether you are prepared to surrender to our principles, but if you keep your independence either in Māyāpur or N.Y., your position is the same. To associate with me you are always welcome, but not with your independence. That will not help me or you.” (Letter, October 22, 1971) *But We’re Supposed to be Independently Thoughtful Too* At the same time, along with his insistence on submission, surrender, and giving up one’s independent and defiant nature, Śrīla Prabhupāda did not want blind followers. Blind following means, “Oh, there is a svāmī. So many thousands of people are following. Let me become his disciple.” This is called blind following. You do not know what is that svāmī, whether he is a svāmī or he is rascal. You do not know. But because everyone is going, “Oh, let me become his disciple.” This is blind following. Without any knowledge, blind following. The svāmī says that “You give me money. I will make you immediately God.” So this is blind following. (Lecture, January 12, 1969, Los Angeles) Rather, Śrīla Prabhupāda wanted his followers to be independently thoughtful: “Kṛṣṇa Consciousness Movement is for training men to be independently thoughtful and competent in all types of departments of knowledge and action.” (Letter, December 22, 1972) And the Bhāgavatam itself confirms that it is intended expressly for those who are thinkers: “O expert and thoughtful men, relish *Śrīmad-Bhāgavatam*, the mature fruit of the desire tree of Vedic literatures.” (Bhāgavatam 1.1.3) In this verse the Sanskrit word used for thoughtful is bhāvuka, which also refers to those who have a taste for the beautiful or poetical; it refers to those who are happy, well, auspicious, and prosperous. Śrīla Prabhupāda writes, “Our Kṛṣṇa Consciousness philosophy is practical, easier, and based on sound reasoning and philosophy. We place it before impartial, thoughtful men of the world, and we are certain that they will find it sublime.” (Letter, March 15, 1970) So how do we reconcile the necessity of meek and humble acquiescence as one aspect of spiritual requirements and deliberation and free choice as the other? That conundrum is resolved toward the end of the *Gītā* (18.63), where Kṛṣṇa tells Arjuna, > iti te jñānam ākhyātaṁ > guhyād guhya-taraṁ mayā > vimṛśyaitad aśeṣeṇa > yathecchasi tathā kuru “Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.” In this verse the word for “deliberate” is vimṛśya, which means to act after due consideration. And the very next word, aśeṣeṇa, means entirely, wholly, without anything remaining, perfectly. Kṛṣṇa wants each of us to come to Him after thinking the matter through thoroughly, for then we won’t waiver; we’ll be fixed in our purpose and resolve. If we return to the *Bhagavad-gītā* verse quoted at the beginning of this article, we get further understanding of how this apparent contradiction is reconciled. Besides praṇipāta, submission and surrender, Kṛṣṇa also wants Arjuna to inquire (paripraśna—question, inquire about) from a qualified spiritual teacher and to serve (sevayā) that person. Doubts are a sign that we’re processing and weighing what we’ve heard; doubts can be a sign of intelligence. If we make intelligent inquires based on our doubts, they’ll be gradually cleared and we’ll become more fixed in our determination to progress spiritually. And service means we reciprocate for the invaluable knowledge we’ve received. Kṛṣṇa is reciprocal in His relationships (He promises, “As they surrender unto Me, I reward them accordingly”), and we’re meant to be reciprocal in ours; we’re expected to serve our spiritual teacher with our life, wealth, intelligence, and words. Then Kṛṣṇa, pleased with our service and service attitude, kindly allows us to grasp His teachings and apply them to varying times, places, and circumstances. This ability is the proper use of independent thoughtfulness. And we can be blessed with it by being submissive to a qualified spiritual master. *Viśākhā Devī Dāsī has been writing for BTG since 1973. The author of six books, she is the temple president at Bhaktivedanta Manor in the UK. 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.* Śrīla Jīva Gosvāmī: The Greatest Scholar and Philosopher *The youngest of the Six Gosvāmīs was prominent in laying out the philosophical foundations of Gauḍīya Vaiṣṇavism.* by Māyāpur-śaśī Dāsa The youngest of the Six Gosvāmīs of Vrindavan followed in the divine footsteps of his esteemed uncles. In The Science of Self Realization, His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda declares, “Jīva Gosvāmī . . . was the greatest scholar and philosopher in the world.” In the purport to *Śrī Caitanya-caritāmṛta, Ādi-līlā* 10.85, Śrīla Prabhupāda writes: After the disappearance of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī in Vṛndāvana, Śrīla Jīva Gosvāmī became the ācārya of all the Vaiṣṇavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vṛndāvana he established the Rādhā-Dāmodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. *What Do We Know about Śrīla Jīva Gosvāmī?* Śrīla Jīva Gosvāmī was one of the revered “Six Gosvāmīs of Vrindavan.” Two of the others, Śrīla Rūpa and Śrīla Sanātana, were his uncles, and their younger brother, Anupama, was his father. Śrī Jīva was the youngest of the Six Gosvāmīs and the last to make Vrindavan his home. Consequently, he is not mentioned in any of the early biographies of Śrī Caitanya Mahāprabhu, and this may contribute to the discrepancies in different documents regarding the dates of his birth and departure. He is, however, glorified in a number of verses in *Śrī Caitanya-caritāmṛta*, and especially in the *Bhakti-ratnākara*, by Narahari Cakravartī Ṭhākura. The year of his birth is often given as circa 1513 CE (a year after Michelangelo completed the painting of the ceiling of the Sistine Chapel, and the year that the Spanish explorer Juan Ponce de Leon became the first European to explore Florida), but this is subject to debate as details are sparse and other events, some claim, make this date questionable. Jan Brzezinski gave different dates in the Spring 2007 issue of the Journal of Vaiṣṇava Studies: c.1516–1608. Others have proposed that his birthdate must have been earlier, based on the year that Rūpa, Sanātana, and Anupama, supposedly with Jīva, met Śrī Caitanya Mahāprabhu in Ramakeli. Suffice to say, his birthdate is somewhere around the start of the second decade of the sixteenth century. Śrīla Jīva Gosvāmī’s father, Anupama, left this world on the banks of the Ganges in 1514 as he was traveling through Bengal en route to Puri. It is said that this was so devastating for the infant Jīva that even at such a young age it initiated his determination to renounce this world to follow a path of spiritual learning and practice. Throughout his childhood he studied the scriptures with complete focus and was very fond of reading Śrīmad-Bhāgavatam.1 He declared a strong desire to visit Nabadwip, the birthplace of Lord Caitanya Mahāprabhu, whom Jīva knew was Lord Śrī Kṛṣṇa Himself. *Travels to Nabadwip, Varanasi, and Vrindavan* Jīva’s determination to visit Nabadwip could not be dampened, even though his mother was loath to agree for her young son to follow his two uncles into a life of renunciation. He achieved his dream of traveling to this most holy place when he was somewhere between the ages of ten and thirteen.2 To gain his mother’s agreement, he made an excuse for why he needed to travel in that direction. His visit is described in Bhaktivinoda Ṭhākura’s Navadvīp Dhāma Māhātmya. There he met Nityānanda Prabhu, whom Caitanya Mahāprabhu’s followers accept as Lord Balarāma. Nityānanda Prabhu escorted the young Jīva around the many glorious placed of Nabadwip, of course including the birthplace of Lord Caitanya Mahāprabhu, as well as the nearby house of Śrīvāsa Ṭhākura and the temple of Jagannātha Miśra, Lord Caitanya’s father. Nityānanda Prabhu advised Jīva to travel to Varanasi, a center of learning, to study before continuing to Vrindavan. This he did. In Varanasi he quickly established a reputation as a great scholar and philosopher, despite his young age. From there he traveled to Vrindavan to join his uncles, arriving in 1535.3 *Defeating Rūpa Nārāyaṇa in Debate* Once a materialist named Rūpa Nārāyaṇa, who was very proud of his reputation as a great Sanskrit and religious scholar, approached Jīva’s uncles Rūpa and Sanātana and challenged each of them to a debate. He wanted to claim to be the greatest philosopher of all and an undefeated debater. With humility, neither wished to waste time on such a meaningless public display and refused, and instead agreed to simply sign a written statement, which the scholar produced, acknowledging that they had been defeated. The scholar had heard about the younger Jīva’s reputation as a great philosopher and knew that he could not claim to be the greatest unless he defeated him as well. Thinking that Jīva would do as his uncles had done and simply sign a certificate acknowledging defeat, the scholar proudly showed Jīva the documents his uncles had signed and produced a similar one for him. Jīva refused to sign, however, and said that he would debate with the man. Thus he did, and the great Jīva clearly won. Śrīla Prabhupāda described the story as follows: He [Rūpa Nārāyaṇa] was defeated, and the matter was informed to Rūpa Gosvāmī that “Your nephew and your disciple, Jīva Gosvāmī, has defeated that learned scholar.” So Rūpa Gosvāmī became a little angry superficially. “Why did you bother? He was taking . . .” So some people say that Jīva Gosvāmī was rejected on this ground by Rūpa Gosvāmī, but that is not a fact. He was very glad that Jīva Gosvāmī defeated him, but he superficially said, “Why should you take so much trouble and bother? He might have gone with that certificate.” But it is the duty of the disciple that even if the spiritual master or senior ācārya agrees to be defeated, it is the duty of the disciple to see that his spiritual master and superior is not defeated. That is the instruction we get from Jīva Gosvāmī's behavior.4 In addition, Śrīla Prabhupāda writes, In such cases one should not be humble and meek but must act. One should follow the example given by Śrī Caitanya Mahāprabhu. Lord Caitanya says in His Śikṣāṣṭaka: > tṛṇād api sunīcena > taror iva sahiṣṇunā > amāninā mānadena > kīrtanīyaḥ sadā hariḥ “One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” Nevertheless, when the Lord was informed that Nityānanda Prabhu was injured by Jagāi and Mādhāi, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiṣṇavas, one should be neither humble nor meek; one must take proper steps to counteract such blasphemy. This is the duty of a servant of a *guru* and Vaiṣṇavas. Anyone who understands the principle of eternal servitude to the *guru* and Vaiṣṇavas will appreciate the action of Śrī Jīva Gosvāmī in connection with the so-called scholar’s victory over his *guru*s, Śrīla Rūpa and Śrīla Sanātana Gosvāmī.”5 *Banished from Vrindavan* One day, the scholarly Vaiṣṇava Vallabha Bhaṭṭa met with Śrīla Rūpa Gosvāmī, who showed him the invocation verses to his recently composed *Bhakti-rasāmṛta-sindhu*. Vallabha Bhaṭṭa praised the verses but offered to edit them to make them perfect. Rūpa accepted the well-meaning offer. Vallabha Bhaṭṭa then went to bathe in the Yamuna, and Jīva made an excuse to also go to the river, where he asked Vallabha Bhaṭṭa what was wrong with his uncle’s draft. Patiently replying, the Bhaṭṭa pointed out the sentences he believed needed polishing, but in every case the young Jīva defeated the proposition made. The two continued to discuss scriptures for some time, and the Bhaṭṭa was amazed at young Jīva’s insight. On returning to Rūpa Gosvāmī, Vallabha Bhaṭṭa expressed his pleasure and amazement at having met such a special young man and asked who he was. Rūpa explained that Jīva was his nephew and student. Jīva returned from the Yamuna shortly afterwards, and Rūpa Gosvāmī solemnly called him over. He told his student that he should have been more tolerant and understanding because Vallabha Bhaṭṭa had offered to edit his verses with no other motive than kindness. He then told Jīva that he should leave Vrindavan immediately and make his home on the other side of the river until his mind was steadier. Sadly, and with considerable regret, Śrī Jīva did as his master ordered and moved to Nanda Ghat, where some say he found shelter in an abandoned crocodile hole. Others describe it as a simple straw hut. He lived in extreme austerity, refusing food that villagers offered him, indeed barely eating at all, and sleeping little. His mind was single-pointedly fixed on his practice of reading the scriptures and chanting Hare Kṛṣṇa, longing for the time when he could return to Vrindavan. Sanātana Gosvāmī was worried about his exiled nephew and managed to find out from some villagers where he was staying. When he saw the state that Jīva was in, almost starved to death, he was shocked. His nephew fell at his feet and explained all that had transpired. His uncle reassured him that he would speak to his brother, Rūpa Gosvāmī, immediately, and hurried back to Vrindavan. On hearing of the dire situation that Jīva was in, Rūpa promptly sent a message for him to return without delay. On his reappearance, the two uncles attentively nursed Śrī Jīva back to full health, and he was soon to play a major role in the development of Gauḍīya Vaiṣṇava culture.6 *Back in Vrindavan* In 1542 Śrī Rūpa Gosvāmī personally carved from a block of black marble a small Deity of Dāmodara (Kṛṣṇa) and offered Him to Jīva,7 who served and worshiped Lord Dāmodara for the rest of his life. In 1558 Sanātana Gosvāmī left this world and Jīva Gosvāmī purchased the land around Seva Kunj (near the present Rādhā-Dāmodara temple), where his uncle Rūpa Gosvāmī had based himself, along with many of the other great Vaiṣṇavas. Also, and most significantly, it was here that Śrī Śyāmasundara eternally enjoys pleasure pastimes with Śrīmati Rādhārāṇī and the gopīs, including the celebrated rāsa-līla. The deed shows that the land was bought from Ali Kant Chaudhari, Emperor Akbar’s local landlord, and included Seva Kunj, Dan Gulli, Imli Tala, Śrīnghar Sthali, and Rasa Sthali, marked by four boundary trees -–tamarind, banyan, pipal, and kadamba—and the purchase price was thirty rupees.8 The original deed still exists and is kept at the Vrindavan Research Institute. *The Rādhā-Dāmodar Mandir* Sometime during this period Śrī Jīva Gosvāmī directed the building of the Rādhā-Dāmodara temple, although the date is unconfirmed. Some references claim that construction started in 1542, the same year his uncle carved the Deity of Dāmodara, although this date does not appear to tally with other events, such as the document, mentioned above, that confirms that Jīva Gosvāmī didn’t purchase the land around Seva Kunj until 1558. It may, therefore, seem more likely that 1542 was the year when Rūpa Gosvāmī placed Dāmodara into Jīva’s care, and that worship of the Deity commenced from that date at this location. While outwardly modest, the Rādhā-Dāmodara temple is indisputably one of the most important to Gauḍīya Vaiṣṇavas. It contains the samādhis (memorial tombs) of Jīva and Rūpa Gosvāmīs. Also, it is believed that a portion of the ashes of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī are entombed there, while another portion are at Radha-kunda, where his cremation took place.9 The samādhi of the reclusive Bhūgarbha Gosvāmī is also here. Of immense interest to ISKCON devotees is that it was at the Rādhā-Dāmodara temple that Śrīla Prabhupāda stayed for several years translating *Śrīmad-Bhāgavatam* and preparing for his life’s mission to take Kṛṣṇa consciousness to the West. *Prolific Writer* Shortly before Rūpa Gosvāmī left this world, in 1564, he gave all his manuscripts to his foremost student, Śrī Jīva, and tasked him with writing commentaries. From that time on, Jīva became the foremost amongst the Vaiṣṇavas in Vrindavan. He developed a reputation as being the most systematic of the Six Gosvāmīs in his study, practice, and writings. Many highly respected academics have declared him to be one of the most important theologians born in India. A prolific writer, he compiled at least twenty-five celebrated and greatly respected books on theology, grammar, rhetoric, and poetics. Lance E. Nelson, Professor and Chair of the Department of Theology and Religious Studies at the University of San Diego, wrote: His Bhāgavata-sandarbha remains without a doubt his most significant achievement. The title suggests a compendium—literally a “stringing or drawing together” of the teachings of the Bhāgavata Purāṇa, or *Śrīmad-Bhāgavatam*. In the Bhāgavata-sandarbha, Jīva Gosvāmī “strings together” key verses from this text in a topical arrangement with commentary, so as to create the first thoroughgoing, systematic presentation of Gauḍīya Vaiṣṇava teachings. It remains the most authoritative.10 “He was assisting his uncle,” Śrīla Prabhupāda said, “and after hearing from him he composed very scholarly books known as Ṣaṭ-sandarbha. These Ṣaṭ-sandarbha are recognized as the most scholarly work in the world. There is no comparison of his philosophical approach to the Vaiṣṇava school. . . . That is the greatest gift of Śrī Jīva Gosvāmī.”11 In the first paragraph of the Preface to Gopīparāṇadhana Dāsa’s version of Śrīla Jīva Gosvāmī’s Śrī Tattva-sandharbha, the author comments on Jīva Gosvāmī’s brilliance as a scholar and theologian. However, he emphasizes, “But his greatest attribute was his ardent devotion for Śrī Caitanya.” He continues: “Śrī Jīva Gosvāmī, born into a family of avid followers of Lord Caitanya and showing their same enthusiasm from his earliest years, took as his mission in life to reveal Kṛṣṇa as the Supreme Lord and give intelligent, spiritually inclined people solid reasons to become attracted to Him.” Yet despite all of Jīva Gosvāmī’s brilliance as a theologian and scholar, Śrīla Prabhupāda reminds us that Śrī Jīva remained always very kind to all the Gauḍīya Vaiṣṇavas, providing all who traveled to Vrindavan with a place to stay as well as offering them prasādam. In other words, he never lost his humility. *Three Prominent Students* One of the most important saints in the Gauḍīya sampradāya is Śrīnivāsa Ācārya. He associated with Rūpa and Sanātana Gosvāmīs in Vrindavan, and after they passed away they appeared to him in a dream and told him to take shelter of Gopala Bhaṭṭa Gosvāmī. They also told Śrīnivāsa to study under Jīva Gosvāmī with all his heart and soul. This he did, and he soon became close friends with two other important students of Jīva: Narottama Dāsa (a disciple of Lokanātha Gosvāmī) and Duḥkhī Kṛṣṇadāsa, whom Jīva renamed Śyāmānanda. When Jīva Gosvāmī had full confidence in these three top students, he tasked them to take the books of the Gosvāmīs of Vrindavan to Bengal and Orissa for the benefit of Lord Caitanya’s devotees living in these provinces. In The Lives of the Vaiṣṇava Saints, Satyarāja Dāsa (Steven Rosen) writes: Śrī Jīva began the preparations for the long and arduous journey. These devotees were his best students, and he would spare no pains for their welfare. He had a rich merchant disciple from Mathurā supply a large cart, four strong bullocks, and ten armed guards. The manuscripts—original works by Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Dāsa, Jīva, and others—were placed in a large wooden chest, which was bolted and covered with a waxed cloth. Śrī Jīva also secured a special passport from the king of Jaipur that his three students would need to show as they traveled to eastern India. Then Śrīnivāsa, Narottama, and Śyāmānanda left Vṛndāvana. As they began traveling, Śrī Jīva and several other devotees accompanied them, unable to bear being separated. As the caravan neared Agra, the well-wishers stayed behind. Now the journey was underway. There could be no turning back. Later in the journey the manuscripts were stolen, and then recovered, finally reaching their destination. *Meeting Akbar* It is said that in the year 1570 the Moghul emperor Akbar visited Vrindavan specifically to meet the esteemed Gosvāmīs. Amongst others, he met Jīva Gosvāmī. He was so impressed that he had a library built at the Rādhā-Dāmodara temple to safely keep Vaiṣṇava literature. The emperor invited Jīva to his palace in Rajasthan for further discussions, but the Gosvāmī refused, as he had made a vow never to leave Vrindavan. Later Akbar sent a splendid carriage and horses with a promise to return Jīva before nightfall, and so he consented. He later praised the emperor for his kindness and Vaiṣṇava outlook. *Departure* As with his birthdate, there is no consensus on when Śrīla Jīva Gosvāmī left this world. Some claim 1598, and others say it was as late as ten years later. Whatever the date, this monumentally important personality remains with us in his books, in much the same was as we will never be separated from Śrīla Prabhupāda if we continue to read his books every day. Śrīla Prabhupāda: Your tendency to give Śrīla Jiva Goswami the proper position as a philosopher is very much appreciated. Some years back I attended a meeting in Calcutta wherein Pramathanath Tarkabhusan, the learned Sanskrit scholar, was present. He said about Jiva Goswami very highly that there was no comparison with Jiva Goswami and any other philosophers of the world. Gaudiya Vaisnavism is very much proud of having such a great acarya as Jiva Goswami . (Letter, November 3, 1970) And in a letter dated December 15, 1966, Śrīla Prabhupāda wrote, “My mission is to develop the glories of Śrīla Jiva Goswami all over the world and I think you should cooperate with my honest endeavour.” *NOTES* 1 *Śrī Caitanya-caritāmṛta, Ādi-līlā* 10.25, Purport. 2 Śrīla Prabhupāda, Vaiṣṇava Calendar Description, Vrindavan, March 11, 1972. 3 Prabhupāda at Radha Damodara, by Mahanidhi Swami. 4 Śrīla Prabhupāda, Vaiṣṇava Calendar Description, Vrindavan, March 11, 1972. 5 *Śrī Caitanya-caritāmrta, Ādi-līlā* 10.85. 6 *Bhakti-ratnākara*, Narahari Cakravartī Ṭhākura. 7 Sādhana Dīpikā, an early-seventeenth-century text by Rādhā-Kṛṣṇa Gosvāmī, then head of the Govindaji temple in Vrindavan, says that Śrīla Rūpa Gosvāmi could “prepare Deities and draw expertly.” 8 Prabhupāda at Radha Damodara, by Mahanidhi Swami. 9 Vraja-maṇḍala Parikrama, by Rajasekhara Dāsa Brahmachari. 10 From the Foreword to Gopīparāṇadhana Dāsa’s translation and commentary of Śrīla Jīva Gosvāmī’s Śrī Tattva-sandharbha. 11 Śrīla Prabhupāda, Vaiṣṇava Calendar Description, Vrindavan, March 11, 1972. *Māyāpur-śaśi Dāsa, a disciple of His Holiness Keśava Bhāratī Dāsa Goswami, is a retired British Army officer now living in Taiwan.* From the Editor Eternal Servants of Śrī Kṛṣṇa and Śrī Kṛṣṇa Caitanya Śrīla Bhaktivinoda Ṭhākura, the father of Śrīla Prabhupāda’s *guru*, Śrīla Bhaktisiddhānta Sarasvatī, was a prolific writer and creative thinker. He composed Sanskrit verses and wrote in various genres in English and Bengali. His Bengali novel Jaiva Dharma is probably his most famous work. The basic format of the book is a series of discussions between disciples and *guru*s during which the author reveals the gamut of the philosophy, practice, and perfection of Kṛṣṇa consciousness. The **guru*s* in the book are Gauḍīya Vaiṣṇavas, or devotees in the line of Śrī Caitanya Mahāprabhu, so they worship Lord Caitanya as Kṛṣṇa Himself appearing in a different form. In Part 5 of Jaiva Dharma, the *guru* Raghunātha Dāsa Bābājī explains the “oneness and difference” of Lord Kṛṣṇa and Lord Caitanya (Gaurāṅga): “Śrī Kṛṣṇa and Śrī Gaurāṅga are nondifferent in terms of tattva; they are the same Absolute Truth and both are the fountainheads of madhura-rasa, nectarean, honeylike mellows. However, there are two ways in which madhura-rasa manifests: mādhurya, transcendental conjugal sweetness; and audārya, transcendental magnanimity. When mādhurya is preeminent, Śrī Kṛṣṇa is manifest, and when audārya is prominent, Śrī Gaurāṅga is manifest. In the original Vṛndāvana, Goloka, there are two symmetrical halves: kṛṣṇa-pīṭha, the abode of Śrī Kṛṣṇa; and gaura-pīṭha, the abode of Śrī Gaurāṅga. In kṛṣṇa-pīṭha reside those jīvas whose devotional mood is primarily mādhurya, appended with audārya—they are the devotees of Śrī Kṛṣṇa. In gaura-pīṭha reside those jīvas whose devotional mood is most pronouncedly audārya, supported by mādhurya—they are the eternal servitors of Śrī Gaurāṅga. In certain cases, some eternally liberated souls are present simultaneously in both the pīṭhas through their svarūpa-vyūha, personal expansions. In other instances, particular pārṣadās [associates] participate in one pīṭha in their spiritual form, being absent in the other. “Devotees who worship Śrī Gaurāṅga exclusively in their period of sādhana attain gaura-pīṭha when they are liberated and perfect, whereas those who worship Śrī Kṛṣṇa exclusively in their period of sādhana serve in kṛṣṇa-pīṭha after liberation. Then there are those devotees who in their period of sādhana worship both Śrī Kṛṣṇa and Śrī Gaurāṅga. After obtaining liberation, they acquire two transcendental forms and serve Śrī Kṛṣṇa in kṛṣṇa-pīṭha and Śrī Gaurāṅga in gaura-pīṭha simultaneously. This is the divine and confidential mystery of the inconceivable, simultaneous oneness and difference of Śrī Kṛṣṇa and Śrī Gaurāṅga.” (Translation by Sarvabhāvana Dāsa.) Here, from the pen of the liberated soul Bhaktivinoda Ṭhākura, we learn what it means for a perfected Gauḍīya Vaiṣṇava to go back to Godhead. Assuming that one is blessed with pure love for both Lord Kṛṣṇa and Lord Caitanya, one will receive spiritual bodies by which to serve in Their pastimes simultaneously. In our present state, this may sound impossible, but we must be humble enough to admit that the nature of the spiritual world is beyond our comprehension. We can get a theoretical understanding of Goloka Vṛndāvana by hearing the unimpeachable testimony of the Vedic scriptures and pure self-realized devotees of the Lord. But until our consciousness transcends the conditioning of material time and space, our knowledge will remain theoretical. When Lord Kṛṣna was present on earth as Lord Caitanya five centuries ago, He mostly hid his identity as Kṛṣṇa. And while the Vedic scriptures do mention Lord Caitanya, references to Him are relatively few. For details about Him, we rely mostly on the pure devotional insights of His contemporary associates. Besides what they taught about Lord Caitanya, they themselves, we learn, have two spiritual forms, one to serve Lord Kṛṣṇa, and one to serve Lord Caitanya. Because they have pure love for both these forms of the Absolute Truth, this makes perfect sense. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Vedic Thoughts An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhāgavatam* 2.9.32, Purport If we desire to chant Hari’s name offenselessly, then we should chant constantly. Constant chanting will vanquish our offenses. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Amṛta-vāṇī, Instruction 95 Within this world, there are countless philosophies, which, although attempting to reach the Truth, are all incomplete and mutually contradictory because of their origin in bewilderment. All these philosophies find their perfection in *kṛṣṇa-bhakti*, devotion to Śrī Kṛṣṇa. Śrīla Bhaktivinoda Ṭhākura Śrī Caitanya-śikṣāmṛta (opening words) There is no substantial result in activities that are devoid of devotion to the Lord. Such nondevotional activities simply result in violence to others. *Śrī* Caitanya Mahāprabhu *Śrī* *Caitanya-bhāgavata*, *Madhya-khaṇḍa* 1.240 When a devotee takes shelter at the lotus feet of the Supreme Personality of Godhead, he is completely cleansed of all misunderstanding or mental speculation, and he manifests renunciation. This is possible only when one is strengthened by practicing *bhakti-yoga*. Once having taken shelter at the root of the lotus feet of the Lord, a devotee never comes back to this material existence, which is full of the threefold miseries. Pṛthu Mahārāja *Śrīmad-Bhāgavatam* 4.21.32 O Maitreyī, one should see, hear, remember, and inquire about the Supreme Personality of Godhead. Sage Yājñavalkya Bṛhad-āraṇyaka Upaniṣad 2.4.5 The Supreme Lord [deva], the Absolute Truth, within whose hair holes all the universes have their abode [vāsa], is called Vāsudeva. Brahma-vaivarta Purāṇa Śrī-kṛṣṇa-janma-khaṇḍa 87 All victory to You, Śrī Kṛṣṇa, who descended to Mathurā, absorbed in the mission of spreading pure love for Your own self! You are the great reservoir of sweetness of every kind, and now You have revealed the magnitude of Your opulence and mercy. Śrīla Sanātana Gosvāmī Śrī Kṛṣṇa-līlā-stava 32 In the beginning, from the words of the Vedas Brahmā expanded the names, forms, and activities of all creatures. Viṣṇu Purāṇa 1.5.63 The Vedas, Purāṇas, and poetic works instruct like a master, a friend, and a lover respectively. The *Bhāgavatam*, however, teaches in all three ways. Hemādri Commentary on Muktā-phala (Cited by Śrī Jīva Gosvāmī in Śrī Tattva-sandarbha) COVER: Śrī Caitanya Mahāprabhu (in yellow), who is Lord Kṛṣṇa Himself, and Śrī Nityānanda Prabhu, who is Lord Balarāma, descended to bestow mercy on all the souls in this world, especially by spreading the chanting of Kṛṣṇa’s holy names. (Painting by Rāmadāsa Abhirāma Dāsa.) BTG56-03, 2022