# Back to Godhead Magazine #57 *2023 (04)* Back to Godhead Magazine #57-04, 2023 PDF-View Welcome ISKCON’s Temple of the Vedic Planetarium (TOVP) in Mayapur, West Bengal, will begin its months-long Grand Opening ceremonies at the end of 2024. Later this year, ahead of the Grand Opening, the TOVP’s East Wing will open. It will become the home of ISKCON Mayapur’s Prahlāda-Nṛsiṁhadeva deities during the Grand Opening. In this issue, Sunanda Dāsa, director of fundraising and fundraising for the project, tells us about the history of Lord Nṛsiṁhadeva’s coming to be worshiped at ISKCON Mayapur and describes some of the features of the Lord’s new temple. Rāmanātha-sukha Dāsa introduces us to Gopīśvara Mahādeva, an ancient deity of Lord Śiva in śiva-liṅga form worshiped in Vrindavan. Lord Śiva became Gopīśvara by being blessed with the extremely rare privilege of taking part in Lord Kṛṣṇa’s famous rāsa dance. Since then he has served as one of the chief protectors of Vrindavan, Lord Kṛṣṇa’s sacred abode on earth. Another sacred site for devotees of Lord Kṛṣṇa and Śrī Caitanya Mahāprabhu is a village, now in Bangladesh, known as Kheturi. Satyarāja Dāsa tells of the spiritual significance of this place, where the great devotee Narottama Dāsa Ṭhākura appeared in this world and where he and his associates organized a great festival that helped ensure the unity, stability, and eventual worldwide spread of Caitanya Mahāprabhu’s saṅkīrtana movement. HHare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Q&A *Why discuss unscientific things like God, the soul, and rebirth in this scientific age?* This question originates not from scientific thinking, but from a belief in scientism, the peculiar school of thought that places around science a halo of omniscience. The reputed physicist Fritjof Capra in his well-known book The Tao of Physics explains how scientific knowledge is like a map. Just as a map helps in navigating the mapped territory, science helps in manipulating the physical world. However, a map, no matter how exhaustive, is neither the territory nor a complete description of the territory. Similarly, scientific knowledge, no matter how exhaustive, is neither the reality nor a complete description of the reality. If the map helps us precisely reach a particular house in a city where we meet the owner of the house, will we decide that the owner of the house is nonexistent and imaginary because he is not shown on our map? Obviously not. Similarly, scientific knowledge may efficiently guide us in our exploration of the physical world, but when we encounter essential features of our world that are not found in the world of science—such as emotions, consciousness, free will, and the quest for meaning and purpose—should we reject these as unscientific and so unreal? Obviously not. Former US President Theodore Roosevelt warned eloquently about the consequences of scientism: There is superstition in science quite as much as there is superstition in theology, and it is all the more dangerous because those suffering from it are profoundly convinced that they are freeing themselves from all superstition. No grotesque repulsiveness of medieval superstition, even as it survived into nineteenth-century Spain and Naples, could be much more intolerant, much more destructive of all that is fine in morality, in the spiritual sense, and indeed in civilization itself, than that hard dogmatic materialism of today which often not merely calls itself scientific but arrogates to itself the sole right to use the term. If these pretensions affected only scientific men themselves, it would be a matter of small moment, but unfortunately they tend gradually to affect the whole people, and to establish a very dangerous standard of private and public conduct in the public mind. In his remarkable book Mechanistic and Non-Mechanistic Science, Cornell-educated Dr. Richard L. Thompson (Sadāpūta Dāsa) explains how the path of *bhakti-yoga* taught by Lord Kṛṣṇa in the *Bhagavad-gītā* constitutes a higher-dimensional science that incorporates God, the soul, and rebirth and coherently explains the essential features of life that modern science can’t explain. Most importantly, the Gītā path invites each one of us to experientially verify its truths. *What is the relationship between yoga and bhakti?* With its extraordinary health benefits, *yoga* has achieved global acclaim. The word *yoga* comes from the Sanskrit root yuj, which is similar to the English word yoke and means to “connect” or “link.” Patañjalī’s *Yoga-sūtra*, the foundational guidebook for *yoga*, explains that *yoga* in its completeness comprises eight stages and so is called aṣṭāṅga-*yoga* (aṣṭa—eight, aṅga—limbs). What is today popular as *yoga* is actually just one of the eight stages, named āsana. The ancient Indian wisdom-tradition that is the source of *yoga* explains that *yoga* has much more to offer than what we are currently receiving. In its most evolved form, *yoga* does much more than heal the body. Its potential goes far beyond even calming the mind. The highest *yoga* fulfills the need of our innermost being. More than treasures and pleasures, positions and possessions, our deepest longing is for love. All of us want to love and to be loved. In our times, love is a much talked about, little understood word. Often love is misunderstood to be the physical relation between two people, but real love goes beyond the body, beyond the mind, to the real person, the spiritual being. True love enables us to connect with others in an eternal dimension by centering our relationship on the origin of all love. This art of centering and connecting our love is what *bhakti* is all about. That’s why *bhakti* is often called the *yoga* of love. *Bhakti* is the universal wisdom that underlies and unifies all the great wisdom traditions of the world. *Bhakti* effectively fulfills the ultimate purpose of *yoga* by devotionally connecting our heart with the Supreme Lord, the origin of all love and the pivot of all loving relationships. That’s why Lord Kṛṣṇa in the *Bhagavad-gītā*, after extolling *yoga*, states explicitly that *bhakti*-*yoga* is the most complete of all *yoga*s: “Of all *yogis*, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me is the most intimately united with Me in *yoga* and is the highest of all.” Patañjalī’s Yoga-sūtra also states that the culmination of *yoga* is samādhi, complete, loving, trancelike absorption in the Supreme. The *yoga* of love empowers us to tune our consciousness so that we can receive the love that is at the heart of the creation and then radiate that love to everyone we meet, thus enriching many love-starved hearts with warmth and joy. The easiest way to practice this *yoga* of love is by chanting the *mantra* of love, the Hare Kṛṣṇa mahā-*mantra*. Founder's Lecture: The Proprietor of the Body *Śrīla Prabhupāda explains the first essential point in understanding the fact of transmigration.* Frankfurt, Germany—June 18, 1974 *The Proprietor of the Body* Like a renter in an apartment, we occupy our body, but the owner is someone else. > dehino ’smin yathā dehe > kaumāraṁ yauvanaṁ jarā > tathā dehāntara-prāptir > dhīras tatra na muhyati “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.”—*Bhagavad-gītā* 2.13 Dehinaḥ means the possessor of the body. There is a proprietor of this body, or possessor. Actually, we are not the proprietor; we are the occupier, just like a renter. Everyone knows that if you rent a house, the proprietor is a different man. The tenant is the occupier. So I am the spirit soul. I am not the proprietor of the body; I am simply the occupier. The rascal materialists do not know that the proprietor of the body is the Supreme Personality of Godhead and He is giving me a particular apartment according to my capacity for paying rent. This is my position. Otherwise, why does everyone not get a first-class body, such as a king’s body or rich man’s body? Sometimes a child is born and immediately he is rich. So there is no arrangement for this to happen? And another child born in the same moment is very poor. Why? This is called *karma-kāṇḍa*. The child is given a room, an apartment, according to his capacity for paying rent. According to your *karma*, or work, you get a body, either as a king’s son or a cobbler’s son or a dog’s son or a cat’s son or a tree’s son or a plant’s son. This is the nature of things. This is to be understood. Kṛṣṇa said in the last verse, “Don’t think we did not exist in the past. We are existing at present, and we shall continue to exist in the future.” Exactly like that, I live in one apartment, and then if I am able to pay more rent, I transfer to another apartment. Or if I cannot pay the present rent, then I’ll have to move to another, less costly apartment. I existed in one apartment, now I am existing in one apartment, and I shall exist in another apartment. So I am eternal; I am simply changing my apartment, or dress. Understand this simple thing. In this life I am experiencing that I changed so many apartments. I was a child; that apartment I changed into boyhood; then again I changed that apartment into youthhood; then I am an old man. So when this apartment will be vacated, I’ll have to accept another apartment. Where is the difficulty to understand this? I must possess one apartment, or body. The body is the apartment. And according to the apartment, one’s intelligence or consciousness is developed—according to the body. A poor man living in a poor cottage or a very unclean apartment has his particular mentality. And a respectable gentleman living in a very nice house has a different mentality. So according to the circumstances, the mental changes are there. But the poor man is a human being, and the rich man is also a human being. Similarly, there are so many apartments, or different types of body—8,400,000 different types of body—but the occupier, the living being, or the soul, is the same quality. But according to the apartment, or body, he has occupied, he has developed a different consciousness and mentality. Is it clear or not? Where is the difficulty in understanding this? *Clearly Stated by Kṛṣṇa* The rascals do not believe in the transmigration of the soul, but where is the difficulty to understand the transmigration of the soul? That is very clearly stated. And who is stating? Kṛṣṇa, the supreme authority. You cannot say, “I don’t believe in transmigration.” You may believe or not believe, but this is the fact. Who are you to disbelieve? You may believe or not believe, but nature’s work will go on. You rascal—believe it or not; it doesn’t matter. Nature’s work will go on. If you have done nicely to occupy a first-class apartment, then nature will give you a nice body. Therefore I say repeatedly that you Western people are given a very good chance by nature. Therefore, once upon a time the European people were dominating all over the world because they’re very intelligent. They have got good intelligence, good resources, good, nice body, beautiful body. Everything is very good. But don’t spoil it. Utilize it for understanding further good. Don’t spoil it simply behaving like cats and dogs. That is the aim of our Kṛṣṇa consciousness movement. The Kṛṣṇa consciousness movement is teaching that you are misled and simply living in the bodily consciousness of life. Therefore you are fighting. Germany’s fighting England. England is fighting France. France is fighting . . . Why this fighting? You must know, “I am not this body; I am spirit soul. Why am I falsely identifying myself with the land?” “I am a German because I am born in this land of Germany.” That is false. No land is Germany or France or England. Land is land. You have falsely named it. “This is Germany.” What is Germany? Say, two hundred years ago or three hundred years ago there was no Germany. There was no America. The land was there, but the name was not there. Some Europeans have colonized it. They accept: “It is America.” *The Land Belongs to God* These are all designations. The fact is that the land belongs not to you—not to the German, not to the Englishman, not to the American—but it belongs to God. The land was created by God, so it is God’s property. Where is the difficulty to understand this? You did not create anything. You did not create even your own body. The proprietor of your body is also Kṛṣṇa, because as soon as Kṛṣṇa asks you, “Please vacate,” you must vacate immediately. Can you remain in this body? The proprietor asks you to vacate somehow or other, and you have to vacate. Or the proprietor does not repair it. Then you voluntarily vacate. “This is no longer useful.” This is going on. We have changed so many different types of body even in this duration of life. Now, how this change is taking place, you cannot imagine. Therefore we say that it is the same body, but actually it is not the same body. The body is different; it is changing. Because the person, the soul, is there, it is changing. And as soon as the person is not there . . . Suppose a baby is born in a dead body; it will not grow or it will not change. As long as the soul is there, it will change. Kṛṣṇa said, “We existed in the past.” This is an authoritative statement. So it is to be understood that I existed in the past in a different body. I existed, say, seventy years before in a different body. I was jumping as a boy; now I cannot jump. Now I have to take the stick. This is a different body. So where is the difficulty to understand? If the same body had been here, then I could jump like a boy. I remember that I jumped. But now it is not possible. I have to take help of three men. [Laughter.] So it is a different body. Although imperceptibly it has changed, the body is different. Those who are intelligent and sober are called dhīra, having an undisturbed mind. They are not like the rascals. Rascals cannot understand. Therefore the very word is used, dhīra. What is the meaning of dhīra? “The sober,” those who have got brain substance, not cow dung for brains. You see? They can understand. Therefore one has to become intelligent, dhīra. For spiritual understanding we have to create the favorable circumstances. To create a healthy body you have to remain in such a way that you’ll not fall sick. Similarly dhīra means that if you try to remain just like cats and dogs, then you remain as a cats and dog, but if you want to remain as a human being, then you must remain as a perfect human being. Therefore no illicit sex. The cats and dogs can have illicit sex, and if the human beings also have the same process, then where is the difference between them and cats and dogs? Therefore you have to be cautious not to become cats and dogs, but to remain as human beings. Then you’ll be dhīra, sober, not agitated. Therefore this very word is used. This knowledge is not understood by the cats and dogs. If I say to the cats and dogs, “You are not this body. You are simply possessing this body,” it is useless, because he has got a certain body by which he cannot understand—even if I instruct him for one thousand years—because he has got a different body, a cat’s body or a dog’s body. But in the human form of body there is the possibility of understanding this knowledge. That is the difference between the cat’s and dog’s body and the human body. *Become Dhīra* To become dhīra means not to use this very important, very useful body, human body, to pass as cats and dogs. That is very dangerous. It is a great loss. We have to be very intelligent to understand, “I have got this human body after many, many births.” That is the evolutionary theory. I can understand that a tree is a living being, but it is standing there for thousands of years. Thousands of years they are standing. So many Napoleons, so many Kaisers, so many Hitlers came and went, but the tree is standing. That is a punishment. But that tree is also a living being. It is also growing. As your body is growing or changing, that body’s also growing and changing. Unless you pour water on the root of the tree, then it will die. Similarly, if you don’t eat, you’ll die. There is no difference. It is simply different methods of living. That’s all. The cats and dogs are living by a certain method. The human being is living by a certain method. The trees are living by a certain method. The fish in the water are living by a certain method. But the eating, sleeping, mating, and defending are there. So according to the different bodies, they’re living differently. So all living entities, as Kṛṣṇa said, “They existed.” They existed in a different body; now they are existing in a different body. This is called evolution or transmigration. The evolution theory is there in the Padma Purāṇa. Not theory—fact. It is not Darwin’s invention. As clearly stated, the evolution theory is—evolution fact is—there are 8,400,000 different species of life, and the living entity is passing, transmigrating, from one to another, one to another. This human form of body is very rare. We shall die also. We shall give up this body like the cats and dogs. But I can get sublime knowledge in this body. The cats and dogs cannot get it. Therefore we should utilize this human life. So to understand the importance of this body is explained here: “I am not this body; I am a spirit soul. I have been given a type of body by material nature under the order of Kṛṣṇa, God.” *How to Understand* So many things are going on beyond our present sense perception. The Vedic instruction is “Don’t try to understand by foolish argument and logic things which are beyond your perception.” Don’t try to understand in that way. Acintyāḥ khalu ye bhāvā . . . Acintya means beyond your conception. Cintya means within your perception, and acintya means beyond your conception. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. You cannot understand by rascal logic and philosophy. That is not possible. Then how is it to be understood? > ataḥ śrī-kṛṣṇa-nāmādi > na bhaved grāhyam indriyaiḥ > sevonmukhe hi jihvādau > svayam eva sphuraty adaḥ “No one can understand the transcendental nature of the name, form, qualities and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, qualities, and pastimes of the Lord revealed to him.” *(Bhakti-rasāmṛta-sindhu* 1.2.234) With your blunt senses you cannot understand Kṛṣṇa—Kṛṣṇa’s name, Kṛṣṇa’s form, Kṛṣṇa’s qualities, Kṛṣṇa’s activities. “Then how can I understand Kṛṣṇa?” That is said: sevonmukhe hi jihvādau. You engage your tongue in the service of the Lord. Now, this is also another peculiar thing—to understand by the tongue, not by the mind. We have got two businesses we perform with the tongue. One is tasting foodstuff, and the other is vibrating with the voice. So you use this tongue to vibrate the Hare Kṛṣṇa *mahā-mantra* and eat kṛṣṇa-prasādam; then you understand Kṛṣṇa. You don’t understand, but He reveals Himself to you. And actually that is happening. All over the world, these young boys and girls, because they are chanting the Hare Kṛṣṇa *mantra* and because they are eating kṛṣṇa-prasādam, now they are developing their Kṛṣṇa consciousness. They are not Vedāntists. They have not studied all the Vedas. But how are they understanding? If they are not understanding Kṛṣṇa, how are they sticking to this life? In this life everything is forbidden: no illicit sex, no gambling, no intoxication. Everything “no.” Material life finished. Why are they sticking, unless they are understanding Kṛṣṇa? This is the proof. The more you stick to this principle, sevonmukhe jihvādau, engaging your tongue in two businesses—chanting Hare Kṛṣṇa and eating kṛṣṇa-prasādam—your life will be perfect. Thank you very much. Getting a Permanent Body The following conversation took place in Gorakhpur, India, on February 17, 1971. Guest: If the soul is always changing from one body to another, how is the soul liberated? Śrīla Prabhupāda: In this material world the soul is accepting material bodies. And when he becomes a bona fide servant of Kṛṣṇa, he’ll be offered a spiritual body. As long as a person is not a soldier, he will not be awarded a uniform. But as soon as he accepts service as a soldier, he is given the uniform. So you are accepting different bodies in the material world. That is bhūtvā bhūtvā pralīyate: You accept one type of body, it is vanquished, and again you have to accept another. But as soon as you become perfectly Kṛṣṇa conscious, after leaving this body you do not come to the material world—tyaktvā dehaṁ punar janma naiti. You are immediately transferred [to the spiritual world], and you accept a spiritual body. Is that clear or not? You are accepting material bodies now, birth after birth. That is transmigration. Sometimes you accept a human body, sometimes a dog’s body, sometimes a king’s body, and sometimes some other kind of body. Now when you are Kṛṣṇa conscious, you haven’t got to accept a material body. You go directly to Kṛṣṇa and accept a spiritual body. Then your life is eternal. Guest: You will not again get a material body? Śrīla Prabhupāda: No. Tyaktvā dehaṁ punar janma naiti. When you are Kṛṣṇa conscious, you no longer accept a material body. Kṛṣṇa says, mām eti: “The soul comes to Me.” And mām eti means that whoever goes to Kṛṣṇa has as good a body as Kṛṣṇa. That is oneness. Guest: Then what does it mean when Kṛṣṇa tells Arjuna on the battlefield, “Never was there a time when you and I were not existing.” Śrīla Prabhupāda: Kṛṣṇa and Arjuna are existing, and you are existing. You are eternal. You are simply changing bodies. What is the difficulty in understanding this fact? But Kṛṣṇa is not changing His body. That is the difference. Guest: The soul will not merge into Kṛṣṇa's light? Śrīla Prabhupāda: The soul is changing bodies. Why are you talking of merging? You are changing your body, I am changing my body, but we are individuals. I may change to a dog’s body; you may change to a demigod’s body. That is going on. According to one’s *karma* one is changing bodies. Now, when you are fully Kṛṣṇa conscious, a change of body will also take place. But that new body will be spiritual. As long as you get material bodies, you have to change—one after another, one after another, one after another. For example, if you purchase something cheap, it goes wrong and you have to purchase a new thing. But if you purchase a real, nice thing, it will continue for good. Similarly, as long as you are getting a cheap body, a material body, you have to change. And as soon as you get the most valuable body, a spiritual body, there will be no more change. One who does not know what is Kṛṣṇa thinks that someone is greater than Kṛṣṇa. But anyone who knows Kṛṣṇa as He is gets that permanent body immediately—simply by knowing Kṛṣṇa. > janma karma ca me divyam > evam yo vetti tattvataḥ > tyaktvā dehaṁ punar janma > naiti mām eti so ’rjuna [“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” *(Gītā* 4.9)] So you simply have to understand Kṛṣṇa. Then the whole problem is solved. Try to understand Kṛṣṇa. Kṛṣṇa can be understood simply by devotional service. Kṛṣṇa says, bhaktyā mām abhijānāti. And that begins with surrender to Kṛṣṇa. Sarva-dharmān parityajya: Whatever nonsense you have known, throw it away. Simply surrender to Kṛṣṇa. That is the beginning of *Bhagavad-gītā*. Channel the Power of Emotion *A poignant scene from the Mahābhārata sheds light on the role of emotions in spiritual life.* By Caitanya Caraṇa Dāsa Mahābhārata wisdom: An analysis of Kṛṣṇa’s charging Bhīṣma to protect Arjuna. Halfway through the eighteen-day Kurukshetra war, on the ninth day, one of the most dramatic displays of love was seen. On the previous day, Bhīma handed Duryodhana a crushing defeat, and the Pāṇḍava forces battered Duryodhana’s. Wounded and humiliated, Duryodhana despaired about what he could do to change his fortunes. Indulging in his habitual tendency to blame others for whatever misfortunes befell him, he held his commander, grandsire Bhīṣma, responsible. *The Deadly Arrows Gained and Lost* Approaching the grandsire in his tent, Duryodhana said, “You are the greatest warrior on the entire planet. You have even defeated your own *guru*, Paraśurāma, who had defeated all the world’s kṣatriyas twenty-one times. Given your caliber, I cannot believe that the Pāṇḍava forces are too strong for you to defeat. Yet day after day they are beating our forces. Why?” Without waiting for Bhīṣma to answer, he continued. “Is it because you are so affectionate toward the Pāṇḍavas that you are holding yourself back? I beg you, don’t watch while your nephews destroy the army you are supposed to lead.” After pausing, Duryodhana then spoke words that stung Bhīṣma more than any weapon could. “If you won’t protect my army, kindly step down as the commander and let Karṇa take charge. He has promised to kill the Pāṇḍavas.” On hearing Duryodhana’s daggerlike words, Bhīṣma felt his rage rising. Holding the hilt of his sword and breathing sharply, he countered, “O prince, I have fought to my best capacity for your cause. I had promised to kill ten thousand opposing fighters daily, and I have more than lived up to that promise. Can you not see the wounds that cover my body—wounds I have sustained for your sake? What more do you think can that son of a sūta do?”* Taking a deep breath to regain his calm, Bhīṣma repeated the truth that the Kaurava prince Duryodhana was too obstinate to see. “O prince, there was not, there is not, and there will not be any army that can defeat an army protected by omnipotent Kṛṣṇa.” Though Bhīṣma had spoken this truth many times, it had never registered in Duryodhana’s envy-filled mind. This time was no different. Sighing to see Duryodhana oblivious of the obvious, Bhīṣma steeled himself to do his duty more forcefully. Giving the prince a hard look, Bhīṣma spoke in a flat and cheerless voice. “Still, as you have questioned my integrity, I will take one more fierce vow today. Tomorrow, I will kill the five Pāṇḍavas, using these five arrows.” Sitting down in a *yogic* posture with the arrows held in his hands, he closed his eyes and entered into trance. Uttering Vedic *mantras*, he invested in the arrows all his mystic power, accumulated over a lifetime of celibacy and asceticism. Duryodhana smiled gleefully, congratulating himself for having emotionally manipulated his grandsire into vowing to kill the Pāṇḍavas. Tomorrow, the war would be over; the long-sought victory would be his. Not wanting anything to go wrong, Duryodhana took the arrows to keep them secret and safe. But something did go wrong. Or rather, something prevented him from getting away with the wrong he was trying to do. That something was Kṛṣṇa. That night, Arjuna, guided by ever-vigilant Kṛṣṇa, approached Duryodhana to ask for the arrows in exchange for a promise Duryodhana had given him over a decade earlier: During the Pāṇḍavas’ exile, Duryodhana had once been defeated and arrested by the Gandharvas. Coming to Duryodhana’s rescue, Arjuna had freed him by defeating the Gandharvas. In return, Duryodhana had promised to grant Arjuna any boon he desired. When Arjuna reminded Duryodhana of that promise and asked for the five arrows, the Kaurava had no option but to oblige. People in those days, especially kṣatriyas, considered their word of honor so important that dishonoring it was unthinkable, even for a vicious person like Duryodhana. *The Unequal Match among Equals* Next morning, when Bhīṣma asked Duryodhana for the five arrows, the embarrassed prince explained why he no longer had them. Bhīṣma had been confident that Kṛṣṇa would come up with some way to protect the Pāṇḍavas. Hearing how He had shrewdly outsmarted the manipulative Duryodhana, Bhīṣma felt a wave of devotion flooding his heart. Because he had been bound by duty to support the Kauravas, he had to fight against the Pāṇḍavas, who were devoted to Kṛṣṇa and to whom Kṛṣṇa was devoted. Circumstances prevented him from publicly assisting Kṛṣṇa or even expressing his devotion to Kṛṣṇa. Yet the unlikely setting of the battlefield was turning out to be an arena for nourishing his devotion—and for exhibiting his devotion too. Longing to see further demonstrations of Kṛṣṇa’s love for his devotees, Bhīṣma came up with another plan. Turning his thoughts from his eternal Lord to his present ruler, he spoke. “O prince, I invested all my mystic power in those five arrows. I can’t do it again. Still, I vow to kill Arjuna today unless Kṛṣṇa raises weapons to protect him.” When Duryodhana heard Bhīṣma’s promise, his spirits rose. Arjuna would be dead within a few hours; Kṛṣṇa wouldn’t raise any weapons. After all, He had given His word at the start of the war that He would remain a noncombatant. And how could that Yādava hero break His word of honor? Little did Duryodhana know that Kṛṣṇa was motivated by something far deeper than a word of honor; he was motivated by love, pure and transcendental. Simultaneously, Bhīṣma’s spirits rose too: he knew that Kṛṣṇa would not let Arjuna die. His heart filled with anticipation about how Kṛṣṇa would protect His devotee. That eagerness empowered him to fight like never before. During that day’s fight, he seemed to be blazing with anger as he consumed everyone who came in his path. Yet what motivated him was not anger, but love. Seeing Bhīṣma destroying the Pāṇḍava forces, Kṛṣṇa urged Arjuna to confront Bhīṣma promptly. He knew that His dear friend was reluctant to fight with his grandsire, especially in a fight to the death. Yet Arjuna couldn’t afford to neglect or postpone the call of duty any longer. If Bhīṣma wasn’t stopped, and stopped soon, he would wipe out the entire Pāṇḍava army. Urged by Kṛṣṇa, Arjuna approached Bhīṣma and challenged him to fight. As they started fighting, it soon became clear that it was a mismatch—not because one of them was a better archer, but because only one of them was fighting wholeheartedly. Arjuna, not wanting to kill his grandfather, fought fitfully. In contrast, Bhisma, being eager to see what Kṛṣṇa would do to protect Arjuna, fought forcefully. Seeing the grandsire’s speed, strength, and skill, Kṛṣṇa became pensive. Recognizing that Arjuna wouldn’t survive Bhīṣma’s onslaught for long, Kṛṣṇa took things into His own hands, literally. Looking around for some means to protect Arjuna, Kṛṣṇa spotted a chariot wheel lying nearby. He jumped off the chariot He was steering, raced to that wheel, and picked it up. Holding it in His upraised hand the way Viṣṇu holds His celebrated Sudarśana cakra, He charged the grandsire. *The Beauty of Angry Love* Bhīṣma was stunned and delighted to see Kṛṣṇa charging him. Smiling, he put aside his bow and said, “Come, O Keśava. Death at Your hands will be the perfection of my life.” Kṛṣṇa kept running toward Bhīṣma; before hurling the wheel, He wanted to make sure He didn’t miss His target. While running, He chastised Bhīṣma. “You are the root of this catastrophic war. When a king is about to act foolishly, it is the duty of the minister to stop the king. You failed in your duty to stop Dhṛtarāṣṭra. For that failure, you deserve to be punished with death.” Still smiling, Bhīṣma replied, “O Keśava, I tried my best to dissuade the king. But he was blinded by his attachment to his son and would not listen to good advice. Nonetheless, if You hold me culpable, I am ready to accept whatever punishment You deem fit.” Bhīṣma couldn’t take his eyes off Kṛṣṇa—not out of fear, but out of love. Kṛṣṇa’s yellow garment shone in the afternoon sun; His forehead seemed ornamented by sweat from His exertions and dust from the battlefield; His upraised arm carrying the wheel looked like an exquisite lotus stalk holding up a graceful lotus. He looked like a lion racing to pounce on an elephant. Though Bhīṣma was the victim, being the target of Kṛṣṇa’s angry attack, he felt like a victor; he had seen and shown the world Kṛṣṇa’s extraordinary love for His devotees. Meanwhile, seeing Kṛṣṇa charging Bhīṣma, Arjuna snapped out of his melancholy. He wanted to avoid killing Bhīṣma, but he wanted much more to protect Kṛṣṇa’s good name. He couldn’t bear the thought that people might criticize Kṛṣṇa for having broken His vow not to take up a weapon in the battle. Though an ordinary wheel wasn’t technically a weapon, Arjuna knew that critics would still seize this opportunity to defame Kṛṣṇa. Arjuna felt mortified that his half-hearted fighting had forced Kṛṣṇa to risk such defamation. He called out to Kṛṣṇa, “Please stop. I’ll kill Bhīṣma.” But Kṛṣṇa was so focused on stopping Bhīṣma that He could hear nothing. Seeing Kṛṣṇa racing on, Arjuna leapt off his chariot and ran after Him, all the while repeating his call. Realizing that he wouldn’t reach Kṛṣṇa before Kṛṣṇa reached Bhīṣma, Arjuna took a long leap that landed him right next to Kṛṣṇa. He caught hold of Kṛṣṇa’s thigh to stop him. Yet such was Kṛṣṇa’s momentum that he dragged Arjuna along as He continued to race ahead. Knowing that he was nearly out of time, Arjuna raised his powerful legs high and brought them crashing onto the ground of the battlefield. The impact parted the ground, creating a narrow trench in which he planted one leg. Keeping his arms firmly locked around Kṛṣṇa’s thigh, he finally brought his friend to a stop. The sudden stop jolted Kṛṣṇa out of His focus on Bhīṣma. He heard Arjuna repeating his promise: “Stop, O Kṛṣṇa. I’ll kill Bhīṣma.” Seeing the earnestness on Arjuna’s face, Kṛṣṇa cast aside the wheel He had been carrying and turned back toward Arjuna’s chariot. Kṛṣṇa’s charge toward Bhīṣma had been a showstopper. Everyone nearby had been too spellbound to fight, astounded to see the charioteer becoming a warrior, armed with nothing but a wheel, racing to kill the war’s most seasoned warrior. The warriors were flabbergasted to see a kṣatriya about to break his word. But those who knew Kṛṣṇa’s divinity realized that they were beholding an intimate exchange of love. As the warriors watched Kṛṣṇa and Arjuna reach their chariot, the sun sank below the horizon. Lowering their weapons, the fighters turned back to their respective camps, their minds replaying and processing what they had just seen. Bhīṣma looked on, the gentle smile still on his face. He had just beheld the most marvelous sight of his life, a sight he would cherish till his last breath. *The Domain of Divine Love* This incident reflects the beauty of emotions in the domain of divine love. We humans are innately emotional beings. Emotions flavor our relationships; emotions enrich and energize our heart; indeed, emotions make life worth living. Of course, if unregulated or unguided, emotions can delude and degrade us. Still, the power of emotions is not to be curbed; it is to be channeled. *Bhakti-yoga* is a time-tested process for channeling our emotions by directing them to the all-pure Lord. While some people mistake *bhakti* to be mindless rituals or thoughtless sentimentality, this pastime demonstrates the rich complexity and sweet intensity of emotions in *bhakti*. The emotion of anger is often undesirable—impelled by anger, we frequently do things we later regret. Yet anger is not always a bad thing; it can be a powerful expression of love. When we get angry about something, that very anger shows we care deeply about that thing. Kṛṣṇa’s anger shows how much he cares for Arjuna. Undoubtedly, a caveat is necessary: anger gets us moving, but it doesn’t always get us moving in the right direction. For the power of anger to be used constructively, we need to purify ourselves. Of course, Kṛṣṇa, being all-pure, always uses all emotions, including anger, constructively. *The Exciting Possibilities of Divine Love* Mysterious indeed are the ways of love; those in love do things others can barely comprehend. While the mysteries of love are manifest fragmentally in the love between human beings, they are manifest fully in the love between the devotee and the Lord. Such love may manifest in the unlikeliest of settings, in the unlikeliest of ways, and between the unlikeliest of people. A veteran warrior who is the commander of his army, a younger warrior who is the foremost warrior of the opposing army, and a divine incarnation who has taken on the role of a charioteer—these three are among the unlikeliest candidates for loving reciprocations. And their love shines through despite remarkably hostile circumstances: Bhīṣma and Arjuna are locked in mortal combat, and Kṛṣṇa tried to kill Bhīṣma. Let’s take a closer look at the two human-divine relationships here. The Kṛṣṇa-Arjuna relationship: Love is often seen through sacrifice. When someone sacrifices something invaluable for someone else, it shows that person’s immense love for the other person. In the Vedic tradition and especially among the warriors, people’s moral caliber and reputation both were tied inextricably to their word. That’s why warriors would prefer losing their life to failing to honor their word. In such a context, Kṛṣṇa’s violating His word to save Arjuna’s life is an extraordinary sacrifice that poignantly shows His love for Arjuna. Arjuna’s love for Kṛṣṇa is also seen through his sacrifice. For him, Bhīṣma was more than just a grandfather; he was a mentor, a role model, and a surrogate father. Killing him was among the hardest things Arjuna would ever have to do. Yet he became ready to do something so distressing just to ensure that Kṛṣṇa’s name stayed unsullied. The Kṛṣṇa-Bhīṣma relationship: Bhīṣma was not just a formidable warrior; he was also virtuous and devoted. Yet unforeseeable circumstances compelled him to fight against Kṛṣṇa. Though he fought fiercely, he never became averse to Kṛṣṇa; he always wanted to reveal Kṛṣṇa’s glories to the world. Specifically, he wanted to get Kṛṣṇa to display His unparalleled love for His devotees, represented by Arjuna, even if it meant risking or losing his own life. Such was Bhīṣma’s love for Kṛṣṇa. Paradoxically, Kṛṣṇa’s charging Bhīṣma shows His love for Bhīṣma. By picking up a weapon, Kṛṣṇa ensured the fulfillment of Bhīṣma’s promise to Duryodhana: “I will either kill Arjuna or force Kṛṣṇa to lift a weapon to protect Arjuna.” Through his actions, Kṛṣṇa showed that He considered honoring Bhīṣma’s word more important than honoring His own word. This incident doesn’t just demonstrate the exciting possibilities of divine love; it also invites us to enter into that divine love. When we direct our love toward the Lord, we open our heart to an amazing spectrum of sublime emotions in their richness and fullness. *Bhīṣma is belittling Duryodhana’s friend Karṇa, whose adoptive father was not a kṣatriya, a member of the prestigious warrior caste, but a lower-caste sūta. *Caitanya Caraṇa Dāsa serves full time at ISKCON Chowpatty, Mumbai. He is a BTG associate editor and the author of more than twenty-five books. He has two websites: gitadaily.com and thespiritualscientist.com (the source for BTG’s “Q&A”).* The Value of Traditions *Traditions can exert a powerful influence on us, either positive or negative.* By Dvijamaṇi Gaura Dāsa Lord Kṛṣṇa’s teachings on the modes of material nature can help us measure the relative worth of various traditions. What would life be without traditions? Can you imagine? No festivities, no holidays, no jubilant get-togethers . . . no spice. But how can we know, objectively, the true value of various cultural traditions? And what is the ultimate cause of traditions? Such questions are pertinent in an age where people around the world are increasingly exposed to a wide spectrum of cultural influences. *The Purpose of Traditions* More than just amusements, traditions are an aspect of human existence which give shape to an individual’s identity as a member of a family, community, or nation. The word “tradition” comes from the Latin traditio and was originally used in Roman law to refer to legal transfers and inheritance. It signifies the handing over of something valuable. Thus, we can observe that the values of a particular community are preserved, in part, through the medium of traditions. As human beings we are social by nature. We flourish by being a cooperative part of a community. Traditions are recurring practices which keep us connected to a community and its values. Community generates harmony—between men and women, children and adults, humans and animals, and indeed among all forms of life. Harmony gives a sense of fulfillment because it indicates the natural condition of the soul. And traditions, ideally, should support and expand the sense of harmony. But do all traditions lead us towards this high ideal? For those without a leaning towards spiritual knowledge, the traditions of their country, family, etc., act to lock them into a certain culture and way of life, stifling their chance to develop higher consciousness. Śrīla Prabhupāda writes: “As soon as he enters the human form, the living entity is entrapped by a family tradition, nationality, customs, etc. These are all supplied by the māyā [illusory power] of the Supreme Personality of Godhead. Thus the living entity, under the bodily conception of life, utilizes his intelligence to his best capacity in order to satisfy his senses.” *(Bhāgavatam* 4.25.36, Purport) Therefore, the central purpose of Vedic culture, the cultural system propounded by advanced spiritualists of ancient India, is to invoke a spirit of inquiry into the Absolute Truth. Athāto brahma-*jijñāsā*—“As you’ve achieved the human form, seek out knowledge of the self”—rings the famous and essential aphorism of the Vedānta. One who is not enamored of the local customs offered by his birth and *karma* may heed the natural longing of the heart to understand the absolute reality. He embarks on a quest to discover what “foreign” traditions have to offer. For the broad-minded, it becomes apparent that not all traditions carry the same value. So how can one properly evaluate various traditions? *Tradition as Knowledge Transmission* In the *Bhagavad-gītā*, Lord Kṛṣṇa teaches an amazing, universally applicable method for evaluating practically any action, thought, or phenomena in the world: a simple analysis with respect to the modes of material nature. Since traditions are related to the transfer of knowledge and values, we can refer to Kṛṣṇa’s explanation of knowledge in the respective modes of material nature to get some idea of how to measure the relative worth of traditions (Gītā 18.20–22): That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness. That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion. And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness. These three kinds of knowledge can be separately recognized by their potency to increase or decrease the tendency toward self-centeredness. In goodness, one’s knowledge reveals the divine origin of each soul. Such knowledge leads to the selfless disposition to treat others as you would want to be treated. In passion, one conceives of different types of bodies as representing different types of temporarily existing beings. This kind of knowledge leads to identification with a particular family, tribe, or nation, considering one’s own people of greater importance than others. The knowledge of those in the mode of ignorance causes them to be concerned only with bodily comforts, similar to the knowledge of animals. In this mode, one puts one’s bodily demands above other considerations, and thus totally loses awareness of any sublime goal of life. Clearly, knowledge in the mode of goodness is more conducive to lasting happiness. Traditions which engender such knowledge can be understood to be relatively more valuable than others. And traditions resulting in an outlook conducted by the modes of passion and ignorance are of lesser value and lead to degradation. Let us consider a simple example. In some cultures there is a tradition of respecting senior persons. This tradition inculcates the understanding that everyone is dependent upon the kindness and well-wishes of superiors. It instills the idea of being a member of a greater reality in which respect is essential for achieving peace. Some traditional usages may be seen in offering charity to teachers, bowing down before family elders, and addressing seniors using respectful language. In cultures where such respectful dealings are lacking, or even totally absent, children may address their teachers with no honorary language, but rather speak to them as equals. The worldview communicated is that distinctions based on superiority and subordination are unimportant. “Hierarchy obstructs us in becoming all we can be! We are meant to enjoy life without the restrictions that go along with subordinating ourselves to some imagined ‘superior.’” Such an understanding places the individual squarely in the center of reality, defeating the natural human culture of submission to God. Thus, instead of analyzing the complex myriad of traditions discoverable in many different countries, one may simplify one’s investigation by seeing through the wisdom of the *Gītā*. Traditions may be a medium of delivering knowledge and values, but they are not the source of such knowledge and values. Behind traditions are particular worldviews, informed by a particular quality of knowledge. *Is Good Culture Enough?* But do proper traditions and high culture guarantee advancement towards the goal of life? What about the demonic forces portrayed in the Vedic literatures, such as *Śrīmad-Bhāgavatam*? Demons (asuras) are entities opposed to the theistic way of life. However, we frequently observe that asuras are expert in adhering to scriptural codes. They often conduct themselves in what appears to be a highly cultured way, honoring carefully preserved traditions. In the Sixth Canto of *Śrīmad-Bhāgavatam*, we find an episode in which Lord Indra committed a mortal mistake. During a gathering in which he was being honored as the most respected and cherished king by many great devatās (demigods), he failed to pay deference when Bṛhaspati, his spiritual master, came into the assembly. He did not rise from his throne to welcome and honor this great preceptor. Such a dire breach of etiquette led to a disaster in which the heavenly kingdom was seized by the asuras. Previous to Indra’s offense, the asuras had shown proper respect in worshiping their own *guru*, and thus, by the auspicious effects of their worship, they gained the power with which to overthrow their enemies, the devatās. The Vedic tradition of honoring one’s *guru*s and teachers is meant to develop in the follower a mood of reverence for authority, culminating in a worshipful attitude towards God. But asuras cleverly adhere to the form of the tradition, knowing that it will generate power and prestige, but eschew its ultimate purpose. They behave as if loyal to their superiors, but in the ultimate issue they aspire to usurp the supreme, powerful position of Lord Viṣṇu. We learn from this episode involving the asuras’ worship or their *guru* that although a tradition may be intended for the spiritual upliftment of its adherents, it can be misused. Asuras may expertly apply the injunction to honor the *guru*, but they do so in the pursuit of selfish ambitions. One may follow many traditions stemming from a high culture, but without purity of purpose the result can turn out disastrous. “By all the Vedas, I am to be known,” Kṛṣṇa tells Arjuna *(Gītā* 15.15). In the Vedic tradition, all performances of duty, the cultivation of knowledge, and cultural programs are meant to support the purpose of purifying oneself to finally meet Kṛṣṇa face to face. The awakening of this understanding is possible only under proper guidance. Thus, good culture and tradition alone are not enough to give enlightenment. The personal support needed to keep ourselves fixed on our highest self-interest is mercifully given to us by Kṛṣṇa in the form of the spiritual master. Therefore, the tradition of traditions, the supreme guiding principle, is to accept the shelter of a genuine spiritual master. The spiritual master’s qualification is described in *Śrīmad-Bhāgavatam* (11.3.21): Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide *guru* is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters. We may conclude that the best purpose of knowledge-transmitting traditions is served when one comes under the shelter of a genuine spiritual master. It may be said, therefore, that the supreme tradition is found in the transmission of divine knowledge through an unbroken chain of spiritual masters and disciples. Officially recognized successions of masters and disciples are known as sampradāyas, and there are currently four of them: the Śrī-sampradāya, the Brahma-Madhva-sampradāya, the Kumāra-sampradāya, and the Rudra-sampradāya. By humbly approaching the current spiritual masters coming in any one of these four disciplic successions, one can revive his dormant Kṛṣṇa consciousness and awaken to the unchanging spiritual reality. This is the best and surest way to regain one’s identity in the spiritual world, where love reigns supreme—and where there’s a festival at every step. Definitely this is tradition of the highest order. *The Source of Tradition* So let us consider the ultimate cause of our wanting to be part of a tradition. For souls under the spell of the Supreme Lord’s potency for illusion (māyā), worldly traditions and customs act as a snare to keep one absorbed in activities of sense gratification. According to the *Bhagavad-gītā*, however, all temporary phenomena of this world are perverted reflections of their original, uncontaminated counterparts in the realm of eternity. Accordingly, the origin of the idea of “tradition” must exist in its pure form in the spiritual world. We learn from revealed scriptures that in Lord Kṛṣṇa’s eternal abode of Śrī Vṛndāvana, traditions abound. There is the traditional worship that Śrīmatī Rādharāṇī and her gopī friends offer to the deity of the sun. There is the traditional honor offered to the brāhmaṇas and the cows. And there are traditional ceremonies and festivals such as Govardhana Pūjā, where all the members of the cowherd community gather to glorify and make sacrifices to Govardhana Hill, the great, fully cognizant, mountain-bodied servant of Kṛṣṇa. By such examples, we can understand that traditions add spice to life even in the realm of liberated souls. By this investigation, I don’t intend that you, my readers, become callous to the idea of tradition altogether. Rather, we can appreciate that there is a transcendental source of it all, and we can rejoice in being a part of its wonderful, eternal traditions, though we may not always to able to remember that while still living in conditional life. *Traditions of the Absolute* In summary, we learned that traditions act to fortify a particular worldview. They act as carriers of knowledge and values within a culture. A culture shaped by enlightened followers of the Vedic wisdom is a culture rife with traditions which reinforce genuine knowledge of the true self. Even for those who have not transcended the bodily conception of life, the traditions of Vedic culture serve as supports to keep its members from devolving to lower modes of living. Still, it is important not to be captivated by the form of a tradition alone. Even good traditions can be misused for ulterior purposes. As such, we are advised to systematically cultivate transcendental knowledge to give life to the tradition, as recommended by Kṛṣṇa Himself in the *Bhagavad-gītā*. Transcendental knowledge can be received and nourished by becoming a disciple or follower of a Vaiṣṇava *guru* in one of the four authorized sampradāyas. Having come to the human form of life (which is compared to a strong boat) and set the proper destination (revival of our lost Kṛṣṇa consciousness), with the guidance of a proper captain (*guru*) our natural attraction to transcendental traditions will be aroused and we’ll progressively traverse the dangerous waters of material existence. Enriched with knowledge and detachment, we will view the relative worth of the traditions of this temporary realm as pale in comparison to the beauty of traditions related to Śrī Kṛṣṇa, the source of all happiness. *Dvijamaṇi Gaura Dāsa, a disciple of His Grace Saṅkarṣaṇa Dāsa Adhikārī, joined ISKCON in 2008 after earning a degree in international politics from Emory University in Atlanta, Georgia. He currently resides at ISKCON Kaunas, Lithuania, where he serves Śrī Śrī Nitāi-Gauracandra and Their devotees as a resident brahmacārī.* Mighty Hanumān’s Thrilling Quest *Examples of why Vaiṣṇava authorities consider Hanumān an ideal exemplar of Kṛṣṇa consciousness in the mood of a servant.* By Gaurāṅga Darśana Dāsa Lessons from the activities of Hanumān as narrated in the Sundara-kāṇḍa of Vālmīki’s Rāmāyaṇa. Who is qualified for spiritual life? Only brāhmaṇas? Only sannyāsīs or human beings or scholars or Indians? Whether one is a man or a woman, a householder or a renunciant, an Indian or an American, aristocratic or underprivileged, rich or poor, educated or illiterate, a child or an adult, a human being or an animal, everyone is a child of God and is spiritual. Therefore, to love God and serve Him is the innate characteristic (dharma) of every living being. *Bhakti Is No One’s Monopoly* *Bhakti*, or devotional service unto God, is the art of the heart. It is characterized by one’s deep love for God and selfless service to Him. *Bhakti* is not the monopoly of any caste, creed, gender, species, nationality, or any other material consideration. Certain facilities like living conditions, family, association, education, upbringing, and so on can be favorable for *bhakti*. But not having a certain external background is not a disqualification to connect with God. Anyone with a sincere desire to selflessly serve God can do so. Such a devotee gets all support and intelligence from the Lord Himself, who is always eager to bestow His mercy. The history revealed in India’s ancient scriptures presents many examples of devotees from seemingly disqualifying backgrounds who attained the spiritual world by associating with pure devotees. Garuḍa was an eagle, but he became the great carrier of Lord Viṣṇu. Gajendra was an elephant, yet he offered fervent prayers to Lord Hari, who came to rescue him from a crocodile. Dhruva was just a five-year-old child, yet by his determined devotional practices he attained the darśana of Lord Viṣṇu within six months. Prahlāda was born in a family of demons (asuras), yet for his sake the Supreme Lord appeared in the unique form of the half-man, half-lion Nṛsiṁha and saved him. Prahlāda’s grandson Bali was king of the asuras, yet he received unprecedented mercy from Vāmanadeva, who became his doorkeeper. Other asuras who attained the Supreme Lord’s spiritual abode include Vṛtrāsura, Vṛṣaparvā, Bāṇāsura, and Maya. A fruit vendor who was a simple aboriginal woman in Vrindavan affectionately offered a handful of fruits to little Kṛṣṇa and received a basketful of jewels. The gopīs of Vrindavan were simple cowherd girls, yet because of their deep love and service they are the topmost devotees of Kṛṣṇa. Kubjā was a hunchbacked maidservant of the demon Kaṁsa, but due to her small service of offering fragrant ointments to Lord Kṛṣṇa, He blessed her with a beautiful form and His association. As *Śrīmad-*Bhāgavatam** (2.7.46) teaches us, even sinful people, cave-dwellers, birds, and beasts can know the science of God. In the *Uddhava-gīta* (*Bhāgavatam* 11.12.3–4), Lord Kṛṣṇa says that even those entangled in the modes of passion and ignorance can attain the Lord’s supreme abode by the association of His devotees. *Who Can Be a Friend of Lord Rāma?* The Rāmāyaṇa, the story of Lord Śrī Rāmacandra, is filled with examples of great devotees from various backgrounds who selflessly served Him. Even Sage Vālmīki, who wrote the Rāmāyaṇa, was formerly a hunter, but he became a transcendental author of the Lord’s pastimes by the mercy of great devotees. When Lord Rāma went into exile in the forest, a tribal man named Guha treated Him with deep love and helped Him cross a river. Rāma therefore considered Guha His dear friend. When Sītādevī was being kidnapped by the cruel demon Rāvaṇa, a vulture named Jaṭāyu courageously fought with Rāvaṇa to rescue her and lost his life in the battle. Later, Rāma performed Jaṭāyu’s funeral rites as a son does for his departed father. When Rāma and Lakṣmaṇa were searching for Sītādevī, an old ascetic woman named Śabari welcomed Rāma with deep affection. To test the quality of berries, she tasted them first and then offered them to Rāma, who ate them happily, reciprocating her innocent yet intense love. King Sugrīva was a monkey dwelling in forests and hills, but he became a dear friend of Rāma and engaged his monkey soldiers in searching for Sītādevī and assisting Rāma in His war with Rāvaṇa. Jāmbavān was a bear who served Rāma in various ways. A squirrel assisted Rāma in making the magnificent stone bridge across the ocean to Lanka by gathering small pebbles and grains of sand. Vibhīṣaṇa was an asura and the brother of Rāvaṇa, but Rāma accepted him as a friend for his ardent devotion. Hanumān was a monkey, yet he was supreme amongst all the servants of Lord Rāma. He found Sītādevī in Lanka and immensely served Rāma in the hair-raising battle with Rāvaṇa. In this way the Rāmāyaṇa proves that a monkey, a vulture, a bear, a squirrel, a demon, a tribal, or anyone can serve the Lord if only they have a pure heart filled with love for Him. In *Śrīmad-Bhāgavatam* (5.19.7) Sugrīva declares this wonderful quality of *bhakti*: > na janma nūnaṁ mahato na saubhagaṁ > na vāṅ na buddhir nākṛtis toṣa-hetuḥ > tair yad visṛṣṭān api no vanaukasaś > cakāra sakhye bata lakṣmaṇāgrajaḥ “One cannot establish a friendship with the Supreme Lord Rāmacandra based on material qualities such as one’s birth in an aristocratic family, one’s beauty, one’s eloquence, one’s sharp intelligence or one’s superior race or nation. None of these qualifications is a prerequisite for friendship with Lord Śrī Rāmacandra. Otherwise how is it possible that although we uncivilized inhabitants of the forest have not taken noble births, although we have no physical beauty and although we cannot speak like gentlemen, Lord Rāmacandra has nevertheless accepted us as friends?” *The Most Trusted Servant* Hanumān’s service to Lord Rāmacandra was unparalleled, His deep devotion unexcelled. Hanumān was an incredible combination of efficiency, etiquette, intelligence, and mental balance. He was also well versed in the Vedas. For centuries Hanumān has been the favorite character in the Rāmāyaṇa for all kinds of audiences, whether men or women, children or elders. A most beautiful section of the Rāmāyāṇa is Sundara-kāṇḍa, which describes the valorous deeds of Hanumān in detail. When Rāma and Sītā were in lamentation due to separation from each other, Hanumān brought hope into their lives by giving information to both of them about their beloved. Hanumān’s journey from Rāma to Sītā and from Sītā back to Rāma was an amazing journey from hopelessness to hope. This is the subject of Sundara-kāṇḍa, which is sundara, or beautiful, in all respects. While Rāma is the hero of the Rāmāyaṇa, Hanumān is the hero of Sundara-kāṇḍa, by the grace of Lord Rāma. After all, the Lord loves to see His devotees being glorified more than Himself. Sugrīva had sent Hanumān with Jambavān, Nīla, Aṅgada, and other monkeys to search for Sītādevī in the south. Sugrīva considered Hanumān the most capable of finding Sītā because Hanumān had superhuman strength and was courageous, intelligent, and resourceful. Rāma also became convinced that Hanumān would find His beloved wife, and handed His ring to him, saying, “My name is inscribed on it. When you locate Sītā, give her this ring. She will then become convinced that you are My representative.” *Hope in a Hopeless Situation* Hanumān’s party searched for Sīta everywhere, but they couldn’t find her. Disappointed upon reaching the shore of the ocean, they all decided to fast until death. Losing hope is the greatest impediment in one’s life. The really unfortunate are not those who face difficulties or lack facilities, but those who have lost hope. Bringing hope to the monkeys, a great vulture named Sampāti, Jaṭāyu’s brother, spotted them and told them that Sītādevī was in Lanka, Rāvaṇa’s abode across the ocean. The monkeys became hopeful and overjoyed. Another wave of disappointment overwhelmed the monkeys as they saw the expanse of the ocean. No one felt confident to jump across the one-hundred-yojanas-wide ocean (one yojana is eight miles). Seeing the monkeys’ dejection, Aṅgada said that despondency is the root cause of failure, and asked whoever was ready to leap one hundred yojanas to rescue Sītā to step forward. Some monkeys said that they could jump ten yojanas, or twenty, thirty, forty, and so on. Aṅgada claimed to be able to jump one hundred yojanas, but he doubted he could do it a second time to return. Jāmbavān then said, “Don’t worry. We have Hanumān, who is equal to Garuḍa. I consider him alone capable of executing our mission.” Jambavān glorified Hanumān in various ways, reminding him of his extraordinary strength. Everyone glorifies Hanumān for crossing the ocean to Lanka, but it was Jāmbavān who inspired him to do it. Similarly, a *guru* is the one who identifies the strengths in disciples and inspires and encourages them to engage in the service of the Lord accordingly. Genuine appreciation empowers, encourages, and strengthens a person, while fault-finding disempowers, discourages, and weakens one’s determination. Unnecessary fault-finding makes the faults true even if they didn’t exist before. Being thus encouraged, Hanumān expanded himself into a gigantic form. To encourage the despondent monkeys, he spoke of his own glories. “I can go around Mount Meru a thousand times without pausing. By splashing the ocean waters, I can inundate the entire world. I can circumambulate Garuḍa a thousand times as he flies in the sky. I can uproot the entire city of Lanka.” All the monkeys were thrilled. Sometimes, to give much-needed reassurance to a dejected person, a wise person can boast about his powers, but without false pride. That induces hope and confidence in the discouraged hearts. The same Hanumān, when he met Sītā in Lanka, encouraged her differently. Sītā wondered if the monkeys could cross the ocean and reach Lanka. To reassure her, Hanumān said, “All the monkeys in Sugrīva’s army are equal or superior to me. Surely they will all easily reach Lanka. It is only inferior persons like me who are sent as messengers. Please give up all your doubts for good.” Hanumān, who to give hope to the monkeys had boasted of his prowess before crossing the ocean, to give hope to Sītādevī downplayed his prowess after crossing the ocean. These two cases might seem contradictory, but in both cases Hanumān’s purpose was to encourage and reassure the despondent devotees of the Lord. This is how a mature devotee induces hope in others. *Don’t Be Tempted by Comforts* Hanumān offered obeisances to Vāyu (his father), Sūrya (his teacher), and Indra before jumping. A humble person offers respect to great souls, seeking their blessings for the success of his mission. Hanumān then drew his breath and suddenly sprang into the air like an arrow shot from the bow of Lord Rāma. As Hanumān soared through the sky, the ocean deity desired to assist him and ordered Mount Maināka to rise above the water and provide a resting place for him. Previously, Indra had placed Maināka Mountain in the ocean to obstruct asuras from traveling to the earth from the nether regions. Now, with the order of the ocean god, Maināka rose, stood on his own summit, and spoke to Hanumān. “I request you to stop awhile and accept my hospitality.” Completely focused on his mission, Hanumān replied, “Please excuse me. My time is very short. I cannot dare stop to accept your hospitality.” When time is short and the goal is yet to be achieved, one should not accept comforts that dampen one’s determination and enthusiasm. So Hanumān politely rejected Maināka’s proposal and respectfully touched him and proceeded on his mission. *Don’t Give in to Egoistic Competition* As Hanumān continued on his journey, a huge demoness named Surasā emerged from the ocean, blocking his path. She told Hanuman, “I have a benediction from Lord Brahmā that I can eat whatever comes in front of me. O great monkey, now you should enter my gaping mouth.” “I’m on a mission to find Lord Rāma’s kidnapped wife, Sītādevī,” Hanumān said. “After finding her and reporting back to Rāma, I’ll return to you and enter your mouth.” But Surasā demanded that Hanumān enter her mouth at once and opened her mouth ten yojanas wide to block his path. Hanumān expanded his body ten yojanas wide to challenge her. Surasā then expanded her mouth to twenty yojanas, and Hanumān expanded his body to thirty yojanas. In this way they both continued to expand, and when Surasā expanded her mouth to one hundred yojanas, Hanumān at once shrank to the size of a thumb, entered her mouth, and quickly came out, saying, “Now the condition of your benediction has been fulfilled. Please let me continue my journey.” *Surasā was impressed and delighted.* Assuming her normal size, she said affectionately, “Dear Hanumān, you are very intelligent. The demigods sent me to test you. I bless you: May you be successful in your service to Lord Rāma.” Sometimes when we clarify our goals to those who try to impede us, they will try to provoke us. We must act wisely by not needlessly arguing or competing with such people, but showing timely intelligence and presence of mind. Hanumān cleverly satisfied Surasā without obstructing his mission. Even a hard-hearted person may become mild and soft when seeing humility in the opponent. It’s not necessary to respond to every challenge or provocation. One need not prove one’s power in front of others in every situation. Sometimes, by not exhibiting one’s strength or skill one can get better results. While egoistic persons always try to prove their superiority over others, humble persons exhibit their powers only when necessary. *Destroy Envy* As Hanumān sored through the sky on his way, suddenly he could move no farther. He first thought he was losing his strength, but then noticed a huge ghastly creature emerging from the sea. Named Siṁhikā, she was a rākṣasī (cannibal) with special powers, and she grabbed Hanumān’s shadow to stop him. Siṁhikā rushed towards Hanumān with her wide-opened mouth to swallow him. Hanumān expanded his body but realized that her mouth was still too wide. The sharp-witted Hanumān then reversed his strategy and suddenly shrank himself into a tiny form and entered Siṁhikā’s mouth, tore her heart to pieces, and came out of her body. He then resumed his expanded size and continued on his journey. As Siṁhikā fell dead into the water, celestial beings glorified Hanumān for his victory. Siṁhikā represents envy. Envy chokes our progress and makes us lose our strength. We have to destroy this envy just as Hanumān did. *Accomplished Mission* In this way Hanumān crossed all obstacles and reached the city of Lanka. Even after his eventful jump of one hundred yojanas, Hanumān didn’t feel even slightly tired, because his heart was filled with love for Lord Rāma, and his body, mind, and intelligence were focused on his service to Him. *Bhakti* is never tiring. When devotional service is performed with a selfless intention, for the pleasure of the Lord, there is no possibility of boredom or exhaustion, despite many difficulties. Although facing several impediments during his journey, in the form of comfort-providing Maināka, determination-testing Surasā, and envious Siṁhikā, Hanumān successfully accomplished his mission. Similarly, a sādhaka, a practitioner of *bhakti-yoga*, may encounter struggles with various anarthas (unwanted habits and mentalities); still, due to the innate nourishment available in the Lord’s service, a sincere sādhaka is not exhausted by the struggles. Later Hanumān found Sītādevī and consoled her. He burned the golden city of Lanka, returned to Lord Rāma, and gave Him the good news of Sītā’s whereabouts. Rāma lovingly embraced Hanumān for his exceptional service. Obstacles are obstacles only when we see them so, but when we see all challenges as part of the Lord’s merciful nature, they seem insignificant. The Lord’s empowerment and blessings can equip even monkeys, bears, vultures, and squirrels to accomplish unimaginable missions. So there is no need to be proud of being a human being with a so-called high birth, but one must learn to take pride in the glory of the Lord, whose mercy is beyond all external considerations of caste, creed, gender, species, and so on. *Gaurāṅga Darśana Dāsa, a disciple of His Holiness Rādhānāth Swami, is dean of the Bhaktivedanta Vidyapitha at ISKCON Govardhan Eco Village (GEV), outside Mumbai. He is the author of twenty-seven books, including the Subodhini series of study guides, children’s books such as Bhagavatam Tales, and other self-enrichment books. He conducts online and residential scriptural courses for both children and adults. He also oversees the deity worship at GEV.* The Enigma of Gopīśvara Mahādeva *While devotees of Lord Śiva and those of Lord Kṛṣṇa may seem to go their separate ways, the truth of the matter is much more interesting.* Lord Śiva as the protector of Vrindavan, the rāsa-līlā, and pure love for Rādhā-Kṛṣṇa. The esteemed author of *Śrī* *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, has written an important and well-loved Vaiṣṇava song titled *Śrī* Vraja-*dhāma* Mahimāmṛta (“The Nectarean Glories of Vraja-*dhāma*”). In this bhajana, one line poetically flows thus: jaya jaya gopis´wara vr?ndavana-majh—“All glories, all glories to Gopīśvara Śiva, who resides in Vrindavan to protect the holy *dhāma*.” For his service of divine protection, Gopīśvara Śiva is revered as one of the most prominent deities within Caitanya Vaiṣṇavism. The ancient, unique Gopīśvara temple in Vrindavan is glorified in *Śrī*la Prabhupāda’s books and in many other Vaiṣṇava ācāryas’ writings. These spiritual preceptors teach that an aspiring Kṛṣṇa bhakta cannot fully enter the spiritual realm of Vrindavan without first getting Gopīśvara’s permission and benedictions. Śrīla Prabhupāda writes in his purport to *Śrīmad-Bhāgavatam* 4.30.38: The Pracetas received benediction from Lord Siva, and as a result they attained the shelter of the lotus feet of Lord Visnu. This is real benediction. The gopis also worshiped Lord S´iva in Vrndavana, and the lord is still staying there as Gopis´vara. The gopi¯s, however, prayed that Lord S´iva bless them by giving them Lord Krsna as their husband. There is no harm in worshiping the demigods, provided that one’s aim is to return home, back to Godhead. Śrīla Raghunātha Dāsa Gosvāmī states in his Vraja-vilāsa-stava, “Each day I worship Gopīśvara Mahādeva, who was worshiped with deep devotion by the gopīs. He quickly fulfilled their desire to attain the supremely precious jewel in the form of the embrace of the son of Nanda Mahārāja.” Śiva Mahādeva is undoubtedly a very mysterious devotee of the Supreme Lord. Understanding and appreciating the intimate relationship between Lord Kṛṣṇa and Lord Śiva is difficult but very important. Kṛṣṇa advises us in the *Bhagavad-gītā* not to worship the demigods for material profit, and this would include Lord Śiva, known as Mahādeva, the most prominent of all the devatās. However, the author of *Caitanya-caritāmṛta* relates how Lord Caitanya, appreciating Lord Śiva as the ideal Vaiṣṇava, regularly visited the Śiva temple of Viśveśvara while staying in Varanasi. Kavirāja Gosvāmī also tells of how Caitanya Mahāprabhu visited all the prominent temples of Śiva on His journey to South India. Furthermore, Śrīla Prabhupāda states in his purport to *Śrīmad-Bhāgavatam* 4.24.30: It is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is the best of all devotees. Therefore all devotees of Lord Kṛṣṇa are also devotees of Lord Śiva. In Vṛndāvana there is Lord Śiva’s temple called Gopīśvara. The gopīs used to worship not only Lord Śiva but Kātyāyanī, or Durgā, as well, but their aim was to attain the favor of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa does not disrespect Lord Śiva, but worships Lord Śiva as the most exalted devotee of Lord Kṛṣṇa. Consequently whenever a devotee worships Lord Śiva, he prays to Lord Śiva to achieve the favor of Kṛṣṇa, and he does not request material profit. Generally, people go to the demigods for material blessings, as indicated in *Bhagavad-gītā* 7.20: “Those whose intelligence has been stolen by material desires surrender unto demigods.” In the Gītā, Lord Kṛṣṇa condemns approaching Śiva or any other demigod for temporary, mundane gains. At the same time, as exemplified by the gopīs and Śrī Caitanya Mahāprabhu, approaching Lord Śiva when desiring the service of Rādhā-Kṛṣṇa is extolled as a devotional virtue. There is both a wrong way and a right way to invoke Śiva Mahādeva. *Confidential Relationship with Rādhā-Kṛṣṇa* One of the best ways to understand this perplexing relationship between Kṛṣṇa and Śiva is by delving into the mysteries of Gopīśvara. This specific manifestation of Lord Śiva has a particularly intimate and confidential relationship with Rādhā-Kṛṣṇa. As a five-thousand-year-old śiva-liṅga deity, Gopīśvara has long resided at the very heart of Vrindavan, pulsating with his mysterious energies. Gopīśvara is still relevant today and will continue to be so for all future generations of Gauḍīya Vaiṣṇavas. To appreciate Gopīśvara Śiva is to recognize that Kṛṣṇa consciousness is about the development of sacred love. The five chapters describing the dance of divine love known as the rāsa-līlā are the very cynosure of *Śrīmad-Bhāgavatam*. Lord Kṛṣṇa expands Himself into innumerable forms to dance with Śrīmatī Rādhikā, the quintessential goddess of divine love. And Rādhārāṇī expands Herself into countless gopīs with varieties of personalities, all for the sake of fulfilling the Lord’s endless desire to enjoy loving exchanges. When arriving at the Los Angeles temple in May 1973, Śrīla Prabhupāda said, “Unlimited happiness can be achieved when you go back home, back to Kṛṣṇa. Kṛṣṇa is eternal, and His pastimes are also eternal. Just join with Kṛṣṇa, His rāsa dance, His play with the cowherd boys, His dealing with His father and mother in Vrindavan. So, our, this movement is to join Kṛṣṇa’s pastimes.” The Hare Kṛṣṇa movement embodies a tradition that deeply delves into the various aspects of a personal loving relationship with God. There is no other theology in the world that comes close to explaining the various nuances and subtleties of love for God. A devotee who through the standard practices of *bhakti-yoga* develops an inclination to go back to the eternal spiritual sky of Goloka Vṛndāvana to join Kṛṣṇa and His associates must also appreciate that entrance into this exclusive transcendental realm of divine love requires complete purity of heart. Gopīśvara Śiva, as the designated protector of Vrindavan, has the unique service of assisting all sincere devotees in their individual purification. *Gopīśvara’s Story* The story of Gopīśvara comes from the Vaiṣṇava text Garga-saṁhitā and is very instructive for all Kṛṣṇa bhaktas. It is told as follows. Once upon a time Lord Śiva, in deep meditation while on Mount Kailāsa, heard the sweet melody of Lord Kṛṣṇa’s flute. Absorbed in this extraordinary sound, Lord Śiva went into an even deeper samādhi and was transported to the transcendental abode of Vrindavan. When Lord Śiva entered that sacred, he observed Kṛṣṇa as Gopīnātha preparing for His rāsa-līlā dance. Śiva, with great excitement, desired to enter that unparalleled event. When he tried to enter the arena of the dance (rāsa-maṇḍala) near Vamsivata, however, he was stopped by Yogamāyā, an expansion of Śrīmatī Rādhārāṇī. “If you want to take part in the rāsa-līlā,” Yogamāyā informed him, “you have to first take permission from Vṛndā-devī.” Yogamāyā then took Lord Śiva to see Vṛndā (also known as Tulasī), who then instructed him that because he was in a male form, he could not take part in the rāsa dance. She explained that only females—gopīs—are allowed to participate in this most exclusive pastime. Lord Kṛṣṇa is the supreme enjoyer, or puruṣa, and He alone enjoys the rāsa dance with the female (prakṛti) gopī expansions of Śrīmati Rādhārāṇī. Being in a male form, Lord Śiva naturally had the attitude of an enjoyer, unlike the gopīs, who maintain the pure devotional attitude of being perpetually enjoyed by the supreme enjoyer, Lord Kṛṣṇa. Śiva asked Vṛndā-devī, “What must I do to get the form and mood of a gopī?” Vṛndā-devī, taking the role of Śiva’s provisional *guru*, knew exactly what was needed. She brought him to Mana-sarovara Lake, where she instructed him to bathe. Dipping into the sacred waters, Śiva mysteriously emerged in the form of a beautiful *gopī* adorned with jewelry and mascara and dressed in an attractive *sari*. Vṛndā-devī then took Lord Śiva in that alluring *gopī* form to a corner of the *rāsa-līlā* arena, where he/she stood and sincerely prayed to Rādhā-Kṛṣṇa for pure *prema-bhakti*. (This prayerful attitude exemplifies the mood of a sincere devotee when chanting the Hare Kṛṣṇa *mahā-mantra*.) In *Śrīmad-Bhāgavatam* the rāsa-līlā is the quintessential pastime of the Supreme Lord. A devotee under the mentorship of a qualified *guru* gradually comes to the Tenth Canto and learns of this exalted dance of divine love. Devotees are warned not to prematurely jump to the Tenth Canto and read about the loving affairs of Kṛṣṇa and the gopīs as if these pastimes were mundane love affairs. The gopīs have no tinge of desire for exploitive personal sense gratification. Only a mood of selfless service to please Kṛṣṇa is found in their hearts. When Rādhā-Kṛṣṇa and the gopīs are dancing in the alluring moonlit forest, an aesthetically pleasing devotional atmosphere is created. The mood of divine love needs such a provocative ambience. On this occasion, Śiva in his gopī form was able to sneak in seemingly undetected and blissfully danced with Lord Kṛṣṇa just as the other gopīs were doing. (The regulated chanting of the Lord’s holy names can be perceived as a kind of sound representation of that sacred dance of love.) After some time, Kṛṣṇa took a short break. While resting, He said that He was not getting as much enjoyment as before. He told the gopīs it seemed a strange man was in their midst. Kṛṣṇa requested Lalitā-devī, “Could you please look and see if any man is somehow here?” During this particular enactment of the rāsa dance (which goes on repeatedly, eternally), the Supreme Lord knew something was out of the ordinary. Lalitā-devī started checking every gopī, but she could not detect that any man was present. She went back to Kṛṣṇa and told Him that as far as she could see, there was no man present but there was a new and very attractive gopī who had three eyes. “Please bring that gopī to Me,” Kṛṣṇa said. When He saw the three-eyed gopī, He erupted into laughter. Questioning Lord Śiva in his gopī form, Kṛṣṇa asked, “O Bholenātha [“lord of simple people”], what are you doing here?” Kṛṣṇa was thoroughly delighted to see Śiva as a gopī and kept laughing at the sight of him—the epitome of masculinity—manifest as a female. The Lord then calmed down and told Lord Śiva, “O Gopīśvara [lord of the gopīs], actually I am very happy to see you in the form of a gopī. I give you the blessing that all the other gopīs will offer you their respect and worship.” After hearing this, Śrīmatī Rādhārāṇī, whose contrary nature is most pleasing to Kṛṣṇa, became angry and told Him, “Who is this strange new gopī? You have never before called Me Gopīśvara! But now You are calling this unknown girl Gopīśvara and offering her Your benedictions. This is a great insult! I now want to immediately leave You and the rāsa dance!” Lord Kṛṣṇa caught Rādhārāṇī’s hand and said to Her, “Don’t be upset. This new gopī is actually Śiva Mahādeva in disguise. He has entered the *rāsa-maṇḍala* to enjoy loving exchanges with us. I hereby offer Gopīśvara the position of *dik-pāla*, the sacred protector of Sri Vrindavan-dhama and the *rāsa-līlā*. All of you should daily worship Śrī Gopīśvara to achieve the highest perfection of pure *prema-bhakti*.” Directing His attention to Lord Śiva, Lord Kṛṣṇa told him, “Now that you have taken part in the rāsa-līlā, I have a very important service for you. As the dik-pāla for Vrindavan, you will guide all aspiring devotees to become free from their false ego and their male/puruṣa enjoying spirit. Your unique service is to be stationed at the gateway of Vrindavan as a transcendental security guard for the rāsa dance. Many unqualified *yogis*, pseudo devotees, and mental speculators will want to join the rāsa-līlā, but you must protect its purity and sanctity. Such ineligible persons may be able to physically enter the holy land of Vrindavan in India, but only on an external level. Your service will be to allow selfless pure devotees to mystically enter spiritual Vrindavan.” Kṛṣṇa further told Śiva, “Only devotees who have no tinge of personal enjoyment, who are completely free from false ego, and who are ready to serve in all circumstances can be allowed to enter the circle of the rāsa-līlā.” Lord Śiva happily accepted this service and benediction. As the topmost Vaiṣṇava, his desire is to perpetually assist all variety of devotees in achieving their particular eternal perfection in relation to Rādhā-Kṛṣṇa. *Relishing Vrindavan-dhama* Following in the footsteps of a pure spiritual master, sincere devotees learn how to approach Gopīśvara when traveling to Vrindavan. Devotees may be able to enter and stay in Vrindavan-dhama, but their ability to relish this transcendental realm will depend on how much they have conquered false ego. Śiva Mahādeva, being in charge of the mode of ignorance, specializes in all issues related to ahaṅkāra, or material ego. As the lord of destruction, he mysteriously helps devotees destroy the tendency towards illusory materialistic enjoyment. For a devotee to achieve the eternal, real ego identity in relation to Lord Kṛṣṇa, annihilation of the false ego is necessary. In modern Vrindavan, the ancient Gopīśvara śiva-liṅga is worshiped as a male in the morning, and then in the afternoon and evening he is dressed in a and wears cosmetics and jewelry. This unique form of Śiva that is both male (Śiva) and female (Śakti) is known as Ardhanārīśvara. Gopīśvara teaches the metaphysical lesson that whether male or female, a devotee learns to be selfless and free from ahaṅkāra to develop pure love for God. *Prayers to Gopīśvara* The great Vaiṣṇava ācārya Śrīla Viśvanātha Cakravartī Ṭhākura has written a relevant prayer to Gopīśvara Śiva, chanted by many pilgrims: > vṛndāvanāvani-pate jaya soma soma- > maule sanaka-sanandana-sanātana-nāradeḍya > gopīśvara vraja-vilāsi-yugāṅghri-padme > prema prayaccha nirupadhi namo namaste “O gatekeeper of Vrindavan! O lord of the gopīs! O Soma,* all glories to you! O you whose forehead is decorated with the moon and who is worshipable by great sages such as Sanaka, Sanandana, Sanātana (Kumāra brothers) and Nārada Muni! O Gopīśvara! Desiring that you bestow upon me pure love for the lotus feet of Rādhā-Kṛṣṇa, who perform joyous pastimes in Vraja-dhāma, I offer my obeisances unto you again and again.” Śrīla Rūpa Gosvāmī in his Mathurā-māhātmya has advised a two-step procedure for entering the holy dhāma. Before entering the town of Vrindavan, a sincere pilgrim seeking spiritual entrance should first offer prayers and respect to Bhūteśvara Mahādeva in the nearby town of Mathura. Along with Gopīśvara, this ancient deity is said to have been established five thousand years ago by Vajranābha, the great-grandson of Lord Kṛṣṇa. Śrīla Rūpa Gosvāmī quotes from the Ādi-varāha Purāṇa, where Lord Kṛṣṇa Himself lovingly refers to Bhūteśvara Mahādeva: O Bhūteśvara! You will be the protector of Mathura. O Mahādeva, whoever sees you will obtain My abode! Just by one’s seeing Bhūteśvara Mahādeva, all one’s sins are destroyed. In Mathura the merciful Bhūteśvara grants liberation even to the sinful. He is very dear to Me. How is it possible to obtain devotion to Me for a sinful person who wants to worship Me but will not first worship Bhūteśvara Śiva? Those who are bewildered by My māyā will not meditate on, bow down before, or offer prayers to Lord Bhūteśvara. For many centuries, Kṛṣṇa devotees on pilgrimage to the sacred land of Vrindavan have followed Śrīla Rūpa Gosvāmī’s two-step procedure—a visit and prayers to Bhūteśvara in Mathura and then to Gopīśvara in Vrindavan. All serious pilgrims to Sri Vrindavan-dhama are advised to follow this sagacious advice by Śrīla Rūpa Gosvāmī. Without the mercy of Lord Śiva, a devotee may be in the holy dhāma but may experience it more like a tourist than a devotee-pilgrim seeking the intense sacred experiences that only Vrindavan can offer. The process of Kṛṣṇa consciousness is about purification of the heart to deepen one’s love for the Supreme Lord. Lord Caitanya advises us to worship and serve not only Lord Kṛṣṇa but also devotees of Śrī Kṛṣṇa. Śiva as Gopīśvara mystically helps aspiring devotees perceive their shortcomings and then guides and inspires them to ever new heights of loving reciprocation. This is why Gopīśvara in Vrindavan will remain a most important temple for the Hare Kṛṣṇa movement. Beautifully worshiped Rādhā-Kṛṣṇa deities throughout ISKCON are inviting us to join Them in Their eternal divine love dance. Kṛṣṇa’s sweet flute-playing is His charming way of calling us to come back home, back to Godhead and engage in the eternal dance of life, the dance of love. The essence of the rāsa-līlā is to experience the spiritual wealth of perpetual love and awareness of Lord Kṛṣṇa and His limitless love for us. Material wealth becomes insignificant when compared to the ever-deepening spiritual wealth of pure love for Rādhā-Kṛṣṇa. Such continuously expanding love is to be found in the simple but profound practice of chanting the Hare Kṛṣṇa *mahā-mantra* with a pure heart. As a crucial part of Lord Caitanya’s *bhakti* movement, Gopīśvara Mahādeva will continue to help devotees intensify their appreciation of Goloka Vṛndāvana, Rādhā-Kṛṣṇa, and Their endless *rāsa-līlā* dance of divine love. Knowing Gopīśvara Śiva as the guardian-protector of Vrindavan, visiting devotees can take a moment to stop and pray, “O Gopīśvara! Desiring that you bestow upon me pure love for the lotus feet of Rādhā-Kṛṣṇa, who perform joyous pastimes in Vraja-dhāma, I offer my obeisances unto you again and again!” *From sa + umā (“with Umā”), this name refers to Lord Śiva as the husband of Umā (Pārvatī). Sidebar: *Gopīśvara in Hungary* At New Vraja Dhama, the ISKCON farm/temple in Hungary, Gopīśvara has found a new manifestation. This flourishing community strives for the development of daiva-varṇāśrama, the Vedic cultural system based on cow protection, organic farming, simple living, high thinking, and self-sufficiency. In 2007, the community’s spiritual leader, His Holiness Śivarāma Swami, established a marble outdoor shrine to Gopīśvara that helps devotees deepen their appreciation for the gorgeous worship of Rādhā-Śyāmasundara, the resident deities. Gopīśvara is not just a five-thousand-year-old śiva-liṅga situated in Vrindavan. He also embodies the transformative metaphysical principle of demolishing the negative qualities of false ego. For this reason the worship of Gopīśvara Mahādeva could be replicated in any devotee community that has consistent Rādhā-Kṛṣṇa worship. At New Vraja Dhama, Gopīśvara Śiva is venerated in a simple yet effective way using Ganges water. Lord Vāmanadeva (Viṣṇu) accepted Mother Ganges on His feet, and that sacred water then fell on the head of Lord Śiva. Similarly, Gopīśvara is lovingly worshiped and showered with Rādhā-Śyāmasundara’s bath water (caraṇāmṛta). *Rāmanātha-sukha Dāsa was initiated by Śrīla Prabhupāda in 1974 at the Atlanta temple. He lives in London, where he serves as a mentor and gives seminars for the London College of Vedic Studies and the School of Bhakti. He can be reached at [email protected].* Book Excerpt: Lord Caitanya’s Orders for Rūpa Gosvāmī *A look at some of the devotional accomplishments of this empowered, dedicated disciple of Śrī Caitanya Mahāprabhu.* By Revatī Devī Dāsī Śrī Caitanya Mahāprabhu empowered this disciple of His to accomplish certain essential tasks in the establishment of His divine mission. Excerpted from The Mission of Rūpa Gosvāmī, by Revatī Devī Dāsī. Copyright © Renner, Rita, 2022; © Bakaja Zoltan, Kadamba, 2022. The book was originally written in Hungarian as a master’s thesis for Bhaktivedanta College in Hungary. The English version is the author’s own translation. The selection here is taken from Part One, Chapter One, and retains the book’s style for Sanskrit and other considerations. The book is available from the Kṛṣṇa.com Store and the author’s website: www.kadamba.hu. Readers unfamiliar with Rūpa Gosvāmī can read an introductory article about him at https://btg.Kṛṣṇa.com/rupa-goswami-unique-recipient-of-sri-chaitanyas-mercy/. We find quite a few sections in *Sri* *Caitanya-caritamrta* where Rupa Gosvami’s assignment is mentioned. After studying these parts, as well as the original Bengali text, we learn what kind of orders Rupa Gosvami received from Lord Caitanya. The accomplishments of those instructions formed his mission. Simultaneously, we should study the orders described by Sadhana-dipika as it complements *Caitanya-caritamrta*. It is also important to review Sanatana Gosvami’s assignments, since the two brothers were inseparable, and therefore their tasks differed only slightly. Formulation of Rupa Gosvami’s Mission In the interest of clarity, the brief versions of orders Rupa Gosvami received are listed in italics below. These short statements are supported either by the relevant parts of the sastra or their summary. Revive the pastimes of Vraja. Before narrating the meeting in Prayaga, Kaviraja Gosvami quotes a famous verse of Kavi Karnapura: > kalena vrndavana-keli-varta > lupteti tam khyapayitum visisya > krpamrtenabhisiseca devas > tatraiva rupam ca sanatanam ca “In the course of time, the transcendental news of Krsna’s pastimes in Vrndavana was almost lost. To enunciate explicitly those transcendental pastimes, Sri Caitanya Mahaprabhu empowered Srila Rupa Gosvami and Sanatana Gosvami with the nectar of His mercy to carry out this work in Vrndavana.”1 Elaborate on *bhakti-rasa*. After concluding His teachings in Prayaga, Caitanya Mahaprabhu told Rupa Gosvami: “I have simply given a general survey describing the mellows of devotional service (bhakti-rasa). You can consider how to adjust and expand this.”2 Compile the rasa-sastra. Revive the lost holy places of Vrndavana, krsna-seva, and *rasa-bhakti*. Rupa Gosvami stayed in Jagannatha Puri for ten months. Then, Caitanya Mahaprabhu sent him to Vraja, giving him the following instructions: Now go to Vrndavana, stay there, preach transcendental literature *(rasa-sastra* **kariha* nirupana*) and excavate the lost holy places (*lupta-tirtha *kariha* pracarana*). Establish the service of Lord Krsna *(krsna-seva)* and preach the mellows of Lord Krsna’s devotional service *(rasa-bhakti* *kariha* *pracara)*.3 Rasa-sastra refers to scriptures written on *rasa*, while the exact meaning of kariha nirupana is “determine” or “define”; kariha pracarana means “spread,” “make widely known.” The term *krsna-seva* refers to the worship of Krsna’s deity form; **rasa*-*bhakti** is *bhakti* full of *rasa*, i.e., devotional service pervaded by the mellows of love for God that is also called vraja-*bhakti*. This type of love for God is what the residents of Vraja, the Vraja-vasis—the eternal associates of Krsna—have as well as devotees following in their footsteps. Teach *bhakti* and *bhakti*-sadacara. Restore the lost holy places; establish the worship of deities. According to Sri *Caitanya-caritamrta*, people in Western India (Vrndavana) were trained by Srila Rupa Gosvami and Sanatana Gosvami in devotional service and good behaviour *(bhakti-sadacara)*. They excavated the lost places of pilgrimage and established the worship of deities in Vrndavana in accordance with the directions of the revealed scriptures.4 Preach the *bhakti* cult. In the description of the Caitanya tree, we find a brief statement: “Lord Caitanya dispatched the two generals Rupa Gosvami and Sanatana Gosvami to Vrndavana to preach the *bhakti* cult.”5 Spread the feelings of the Lord in the world. According to the formulation of Srila Prabhupada, Rupa Gosvami was assigned the task of revealing the feelings of Sri Caitanya Mahaprabhu by spreading His special mercy to the entire world. > prthivite ache yata nagaradi-grama sarvatra pracara haibe mora nama The desire of Sri Caitanya Mahaprabhu is that everyone, all over the world, in every village and town, know of Him and His sankirtana movement. These are the inner feelings of Sri Caitanya Mahaprabhu. Sri Rupa Gosvami committed to writing all these feelings of the Lord.6 Find and install Govindaji. In addition to the previously listed points, Sadhana-dipika mentions two other orders received by Rupa Gosvami; these two are not emphasised in *Sri* *Caitanya-caritamrta*. One of them is the instruction to find Govindaji: Go to Vrndavana and reveal the enchanting service of Govinda. By the mere sight and perception of the Lord, wrapped now in the state of silence, people and all other living beings will attain pure love of God.7 Protect the akincana devotees. We learn from the verses of Sadhana-dipika that Caitanya Mahaprabhu further requested from Rupa Gosvami the patronage of the akin~cana [renunciant] devotees: “In Vrndavana . . . protect the akincana-bhaktas by all means.”8 *The Mission of Sanatana Gosvami* It is also important to review the orders which were formulated for Sanatana Gosvami, since on many points his mission is consistent with his brother’s. In Sri *Caitanya-caritamrta* we find two references where Caitanya Mahaprabhu gives orders especially to Sanatana. One of the conversations took place in Varanasi, where the Lord was teaching his disciple. Srila Prabhupada lists and numbers each order in the commentary on the relevant verse: (1) convey the revealed scriptures on devotional service *(bhakti-sastrera* *pracara)* and establish the conclusions of devotional service *(bhakti-smrti-sastra* *kari)*, (2) reestablish lost places of pilgrimage (*lupta-tirthera kariha* *uddhara)*, (3) establish the Vrndavana method of temple worship and install deities *(krsna-seva)*, (4) enunciate the behaviour of a Vaisnava (vaisnava-acara). Srila Prabhupada then summarised the mission: “In this way Sanatana Gosvami was empowered to establish the cult of Vaisnavism.”9 The second occasion when Lord Caitanya revealed the tasks of Sanatana was in Puri. He requested him to establish the basic principles for a devotee (bhakta), devotional service *(bhakti)*, love of God (krsna-prema), Vaisnava duties (vaisnavera krtya), and Vaisnava characteristics (vaisnava-acara); to explain Krsna’s devotional service *(krsna-bhakti)*, establish centres for cultivation of love of Krsna (krsna-prema-seva-pravartana), excavate lost places of pilgrimage *(lupta-tirtha-uddhara)*, and teach people how to adopt the renounced order *(vairagya-siksana)*.10 The mission of the two brothers is clearly outlined above. They basically received the same orders; the most notable difference was that the enunciation of Vaisnava behaviour was assigned exclusively to Sanatana, while Rupa Gosvami received rasa-tattva as a separate field on which to elaborate. *Grouping the Points of the Mission* Since *Sri* *Caitanya-caritamrta* formulates the tasks of the Gosvamis in quite a few places and in different ways, when we listen to lectures or read summaries on the subject, we may notice that the grouping of the tasks is diverse. This book lists the orders Rupa Gosvami received from Caitanya Mahaprabhu into four categories: (1) revival of the lost holy places of Vrndavana, (2) installation of deities, (3) teaching and protecting the *akincana-bhaktas*, (4) compilation of **bhakti*-sastra* and *rasa-sastra*. The first three items will be discussed in brief while presenting the living environment of *Sri* Rupa in Vrndavana in chapter two; the fourth task is elaborated on in chapter three, where the literary works of Rupa Gosvami are reviewed. We do not have too much precise information about the accomplishment of the first three items; however, we can reconstruct them on the basis of sporadic scriptural references and of the examination of the circumstances. At the same time, Rupa Gosvami’s own writings are very concrete proofs of his literary work. As his writing activity—including scientific works on *bhakti* and rasa, as well as other divine compositions—was his most significant task, the fourth category will be discussed in detail. The above mentioned four points obviously include all the previously listed orders, since reviving the pastimes of Vraja is part of the restoration of the holy places, as well as of writing rasa-laden dramas and other literary works; in the case of Rupa Gosvami, spreading the *bhakti* cult and the feelings of Caitanya Mahaprabhu primarily meant the compilation of transcendental writings, but all of his other activities in Vrndavana can also be considered as such; finding Govindaji can be listed both in the category of revival of lost holy places and installing deities, and we could even discuss these two points as one, but installing deities also refers to new deities, as well as to the Vraja method of their worship.11 *The Empowerment of Caitanya Mahaprabhu* While studying *Sri Caitanya-caritamrta*, we can read in several places that Caitanya Mahaprabhu empowered Rupa Gosvami or bestowed His mercy upon Him, or He asked the present Vaisnavas to give him their blessings. “Empowerment” is a well-known term in mundane life as well. The Merriam-Webster Dictionary defines “empowerment” as: “The act or action of empowering someone or something: the granting of the power, right, or authority to perform various acts or duties.”12 However, the empowerment of Rupa Gosvami was from the Supreme Lord; the Lord Himself ordered him to perform on His behalf. He sent Rupa Gosvami to Vrndavana, instead of going Himself, to accomplish His mission in His place. He empowered him exactly in the same way as He once granted the power to Brahma to create the world. > vrndavaniyam rasa-keli-vartam > kalena luptam nija-saktim utkah > sancarya rupe vyatanot punah sa > prabhur vidhau prag iva loka-srstim “Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahma with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of Rupa Gosvami with spiritual potency. By this potency, Srila Rupa Gosvami could revive the activities of Krsna in Vrndavana, activities almost lost to memory. In this way, He spread Krsna consciousness throughout the world.”13 NOTES 1 *Caitanya-candrodaya* 9.38, quoted in *Caitanya-caritāmṛta*, *Madhya* 19.119. 2 *Caitanya-caritāmṛta*, *Madhya* 19.235. 3. *Caitanya-caritāmṛta*, *Antya* 1.217–219 4. Based on *Caitanya-caritāmṛta*, Ādī 10.89–90. 5. *Caitanya-caritāmṛta*, Ādi 7.164. 6. *Caitanya-caritāmṛta*, *Antya* 1.117, purport. See also *Caitanya-bhāgavata*, *Antya* 4.126. 7. *Sādhana-dīpikā* 8.1.5–6 8. *Sādhana-dīpikā* 8.1.7 9. Based on *Caitanya-caritāmṛta*, *Madhya* 23.103–104 and 23.109 purport. 10. Based on *Caitanya-caritāmṛta*, *Antya* 4.79–80. 11. Having four points also follows the grouping of Śivarāma Swami. 12. https://www.merriam-webster.com/dictionary/empowerment 13. *Caitanya-caritāmṛta*, *Madhya* 19.1. *Revatī Devī Dāsī (Rita Renner), a disciple of His Holiness Śivarāma Swami, is a Hungarian-born translator, editor, and indexer at Bhaktivedanta College in Budapest, Hungary. Her studies include engineering, English language, and Gauḍīya Vaiṣṇava theology.* The Glorious Kheturi Festival *Five decades after Śrī Caitanya Mahāprabhu’s departure, His remaining direct associates join His later followers for a historic festival.* By Satyarāja Dāsa Nearly half a century after Caitanya Mahāprabhu’s time on earth, thousands of Gauḍīya Vaiṣṇavas, including some of His elderly direct associates, gathered for what turned out to be a miraculous celebration of the anniversary of His appearance. Though practitioners of the Vedic/Vaiṣṇava tradition have enjoyed festivals for millennia—and indeed, the Vaiṣṇava calendar lists myriad important days for celebration, with diverse entries for nearly every week—the Kheturi Mahotsava (“Great Festival at Kheturi”), held some five hundred years ago, stands out for reasons I outline in this article. My primary sources are the contemporary literature that documented the event: *Bhakti-ratnākara*, Narottama-vilāsa, and Prema-vilāsa. The date of the Kheturi festival is something of mystery, though it is universally held to have occurred nearly a century after the appearance of Śrī Caitanya Mahāprabhu (1486 CE) as a celebration of His birth. Says Vaiṣṇava scholar Jan Brzezinski: [inset] R. K. Chakravarty places Kheturi in about 1580. Although I originally thought this is a little too late, I am now convinced that it was held to commemorate the first centenary of Mahāprabhu’s appearance. . . . Gaura-gaṇoddeśa-dīpikā seems to have been a major contributing factor to the kinds of conclusions that became integral to the way the Gauḍīyas conceived of Caitanya and his incarnation and legacy . . . It was written in 1576, and the writing of Caitanya-maṅgala and Caitanya-candrodaya at around the same time (1572) seems significant. These works must have been in composition for some years before, but it seems that their completion had some direct relation to the festival, which was, after all, convened on the “Gaura Pūrṇimā,” or celebration of Mahāprabhu’s appearance day. In Narottama-vilāsa, it is said that *Caitanya-bhāgavata* and Caitanya-maṅgala readings/performances formed part of the festivities.1 [end inset] Thus the festival appears to have occurred in the mid-1570s at the earliest, and in the early 1580s at the latest. But whenever it took place, it will never be forgotten. *Enter Narottama* Why was the festival held in the small village of Kheturi-gram, which lies some thirteen miles from Rajashahi, just off the Padma River in what is now Bangladesh? No doubt it was centrally located, with easy access from all parts of Bengal and Orissa, and so various communities of Vaiṣṇavas could make the journey without issue. But there is, of course, a more transcendental reason as well, one that predicts the coming of a very special devotee. The backstory involves Śrī Caitanya and a remarkable incident that took place while He bathed in the Padma River. One day, peering into her deep blue waters while facing the village of Kheturi, He began to feverishly cry out, “O Narottama! O Narottama!” This was no surprise to Nityānanda Prabhu, the Lord’s immediate expansion and constant associate, for Mahāprabhu had on several occasions already exclaimed this name in the midst of exuberant kīrtana. In fact, Mahāprabhu had revealed to Nityānanda the reason for His heightened ecstasy that day at the Padma. “Nityānanda, on the other side of this river in Kheturi-gram, a great Vaiṣṇava named Narottama will take birth. His appearance will occur in our lifetime. As you know, kīrtana is My life and soul, and Narottama will sustain it. There, in Kheturi, he will absorb My kīrtana-rasa along with the fullness of My love, and I grow anxious for this to occur. For now, I will deposit my intense love in the Padma, and when Narottama comes and bathes here, the Padma will extend My love to him.” Within a few years of that incident, Narottama Dāsa Ṭhākura would take birth and eventually distinguish himself as a superlative kīrtana performer as well as a prominent spiritual master in the Gauḍīya Vaiṣṇava tradition, and Kheturi, for that reason alone, would become a central pilgrimage place for devotees. One day, when Narottama was a teenager, Nityānanda Prabhu appeared to him in a dream, saying, “Tomorrow, as the sun begins to rise, you should bathe in the Padma River. At that time you will receive the totality of gaura-prema, or love of God.” When Narottama awoke, he immediately complied with Nityānanda Prabhu’s instruction. As he entered the Padma, he felt himself undergo a vital transformation. Just then, Mahāprabhu mystically appeared before his eyes and affectionately embraced him. As their bodies merged, he felt Mahāprabhu’s very essence engulf his soul. It is said that at that moment Narottama’s naturally dark complexion was transformed to molten gold—Mahāprabhu’s own distinctive hue—and remained thus for the rest of his life. Today, pilgrims visit Prema-tali Ghat, that part of the Padma where this historic event took place. After this, Narottama became God intoxicated. King Krishnananda, Narottama’s father and the king of Gopalpur, just outside of Kheturi, feared that his “Naru” would run away to adopt the life of renunciation. For a monarch, this would be a terrible fate—his only son, the heir to the throne, leaving home, as though all his riches were worthless. Krishnananda had plans for Narottama’s marriage as well. A renounced life was not what he had in mind for his young Naru. In pursuance of his plans, Raja Krishnananda had his best guards watch the boy from morning until evening, every day. Ironically, out of love he made his son a prisoner in his own home. Still, Narottama’s singular activity, day and night, was reciting the names of Caitanya Mahāprabhu and Rādhā-Kṛṣṇa. Day and night Narottama would pray: “Please my Lord, Gaurāṅga Mahāprabhu, liberate me from this distracted life of family attachment and allow me to serve You in the association of advanced Vaiṣṇavas!” This single-minded determination grew so intense that it kept him from sleeping; his mind and heart were com¬pletely absorbed in the Lord’s pastimes and mission. Then, one night, Narottama managed to fall asleep, and Mahāprabhu appeared to him in a dream. After tightly embracing Narottama yet again, as He had on the banks of the Padma, the Lord said, “O Narottama, as you are anxious to be with Me, I too have become overwhelmed by your intense devotion, and I am anxious to be with you. For now, though, I want you to go to Vrindavan, and there you should take init¬iation from My dear associate Lokanātha Gosvāmī.” This he did. But at that time, going to Vrindavan entailed a lengthy trek across much of India on foot. Being the son of a king, he was not accustomed to the hardship of such a journey, and he experienced fatigue and hunger. After three days, his soft feet began to blister, and at one point, due to exhaustion, he lost consciousness. After some time, however, he finally arrived in Vrindavan, and he came upon the famous Govindadeva temple. Seeing Rūpa Gosvāmī’s magnificent architectural structure practically drove him mad with happiness, and his body exhibited eight symptoms of ec¬stasy, such as intense weeping and horripilation. Naturally, Jīva Gosvāmī, Śrī Rūpa’s nephew, was quickly informed of this new sādhu’s arrival, and he could under¬stand that this was the long-awaited Narottama. Rūpa Gosvāmī himself had already passed away, and Jīva was now leader among the Vaiṣṇavas of Vraja. He would accept Narottama as his student. Soon after, Narottama met Śrīnivāsa, who came to Vrindavan to study under Śrī Jīva, and the two of them became dear friends. They were Jīva Gosvāmī’s best students, and along with Duḥkhī Kṛṣṇadāsa (Śyāmānanda) they excelled in all of their studies. The residents of Vrindavan saw them as special souls, the pride of the Gosvāmīs in every way. Eventually, their beloved teacher gave them the special mission of distributing the *bhakti* scriptures throughout greater Bengal and Orissa. The rich and exciting details of this episode are retold in my book The Lives of the Vaiṣṇava Saints: Shrinivas Acharya, Narottam Das Thakur, and Shyamananda Pandit.2 It was after this journey to eastern India that Śrīnivāsa, in charge of what might be considered Gauḍīya Vaiṣṇavism’s first book-distribution party, sent Narottama back home to Kheturi with Śyāmānanda, who would accompany him for some time and then proceed to his own native town in Orissa. Their goal was to teach the Gosvāmī literature to the devotees in eastern India. *The Kheturi Festival* Before returning to Kheturi, Narottama visited many of the holy places and personalities associated with Caitanya Mahāprabhu, deepening his knowledge of the tradition. When he finally arrived home, a letter was waiting for him. It was from his initiating *guru*, Lokanātha Gosvāmī. In the letter, Lokanātha asked him to establish deity worship in Kheturi-gram, which would be a significant step in the spiritual lives of Narottama’s followers there, who were mounting in number. Narottama chose the day of Gaura Pūrṇimā, the auspicious birth anniversary of Śrī Caitanya Mahāprabhu, to hold a huge installation festival. This festival would also offer Narottama an opportunity to spread the teachings of the Gosvāmīs throughout the Bengal area, for numerous Vaiṣṇavas would attend a deity celebration in honor of Mahāprabhu’s appearance. Śrī Caitanya had completed His manifest pastimes several decades earlier, but His birth anniversary had not yet been observed as a mahotsava (“great celebration”). This would be the first time, and so Narottama invited many important Vaiṣṇava leaders from throughout the subcontinent, particularly those in Bengal and Orissa. Many hundreds of the first- and second-generation associates of Mahāprabhu, as well as their followers, received invitations written in elaborate Sanskrit poetry. Still, Narottama wondered how he would properly accommodate these noteworthy souls, for out of deep respect he wanted to offer them the best possible facilities. As it transpired, Narottama would indeed be able to give his guests first-rate lodging, since Raja Krishnananda and Raja Purushottama (Narottama’s father and uncle, respectively) had both recently passed away, leaving the family’s riches, which were considerable, to Narottama’s cousin and disciple Santoṣa Datta. Santoṣa was anxious to meet his teacher’s peers and other exalted devotees of the period. Consequently, he became the prime mover behind the festival’s organization, and to assist Narottama, willingly bore the entire expense. Over the course of many months, several buildings were constructed, including a huge, ornate temple with a large storehouse for food, an elaborately designed kīrtana hall, an adjoining residential building for visiting devotees, and another guesthouse for additional visitors. Also created were an idyllic bathing pond and a colorful, highly wrought flower garden. Messengers were dispatched in all directions to invite not only Vaiṣṇavas, but also kings, landowners, poets, scholars, authors, performers, and other illustrious guests. This was the backdrop of the Kheturi festival. *Devotees Arrive* As expected, numerous exalted souls traveled from their respective towns—largely by walking—gathering new followers and interested seekers along the way. They told everyone they met about the fabulous festival that would soon take place at Kheturi. Hundreds snowballed into thousands, and over the course of a week they all reached the borders of West Bengal. Santoṣa Datta arranged for dozens of colossal boats to ferry back and forth as devotees needed to cross the river. Once they were in East Bengal, luxurious palanquins and huge oxcarts carried them the rest of the way to Kheturi. The hosts—Narottama, Śrīnivāsa, and Santoṣa Datta—greeted everyone as they arrived, offering each guest a flower garland and welcoming them with great affection. All the devotees were given separate accommodations, with personal attendants to see to their needs. The guest of honor, Jāhnavā Devī, was the senior, most exalted Vaiṣṇava at the event, and so Narottama specifically honored her with not only flowers and sandalwood, but with special prayers, encouraging the other leading devotees to do the same. She was renowned as the exalted widow of Nityānanda Prabhu, who had departed this world some years earlier, and she was revered as a prominent *guru* in her own right. In fact, she was more than an ordinary *guru* and was known among her peers (and in subsequent literature) as an incarnation of the Lord’s śakti, or spiritual energy. She was therefore often called Ṭhākurānī or Īśvarī, for she was seen as the feminine form of the divine.5 The role of Jāhnavā Devī at the Kheturi festival should be properly highlighted. At the time, the Gauḍīya sampradāya (tradition) was newly organized, and various factions were developing with diverse philosophical conceptions. Each offered distinct, varying nuances on the teachings of the Gosvāmīs, and what was needed was an authoritative source to harmonize their various conclusions. Jāhnavā had visited the Gosvāmīs in Vrindavan and knew their teachings well (as did Śrīnivāsa, Narottama, and Śyāmānanda). As the leading Vaiṣṇava of the time, she mediated on behalf of all the existing factions and resolved their differences to the satisfaction of the Gauḍīya orthodoxy. Thus her presence at the festival was especially significant, for it gave the entire event the extra dimension of being an important ecumenical council. *The Festival Begins* After the worship of Jāhnavā and the offering of proper respect to all the assembled Vaiṣṇavas, special invocation prayers were recited, and a huge kīrtana ensued well into the night; this was merely in preparation for the actual festival, which was to begin on the following day. The next morning, thousands of enthusiastic devotees began the celebration of Caitanya Mahāprabhu’s Appearance Day with yet another huge, enthusiastic kīrtana. After this, Narottama unveiled five magnificent Kṛṣṇa deities, whose names were Śrī Vallabhī-kānta, Śrī Vraja-mohana, Śrī Rādhā-kānta, Śrī Rādhā-ramaṇa, and Śrī Kṛṣṇa; he also brought forth a hauntingly beautiful deity of Śrī Caitanya named Śrī Gaurāṅga.4 All were to be installed with the blessings of the assembled Vaiṣṇavas. Śrīnivāsa Ācārya presided over the deity-bathing ceremony while experienced orators and kīrtanīyas glorified Kṛṣṇa according to elaborate Vaiṣṇava traditions. Intricate classical dances and various dramatic performances were enacted throughout the day as the whole of Kheturi roared with the holy names of Lord Kṛṣṇa. After the deities were installed according to scriptural procedures, samples of the edible offerings and flower garlands were given to Jāhnavā, the chief guest, as is the custom. She then gave Śrīnivāsa, Narottama, Śyāmānanda, and Santoṣa Datta her direct remnants. The rest of the devotees then feasted and discussed Kṛṣṇa for many hours. Finally, the leading devotees led the masses into the specially prepared ornate kīrtana hall, where Narottama led a moving, ecstatic kīrtana with a new approach, unheard before that time. This came to be known as the Garanhati form of kīrtana, with its mellow, unmistakable melodies and its rich emotional content. Stylistically, it was based on classical Dhrupad music, which is simultaneously serene and majestic. Narottama’s specific method employed sophisticated rhythms (tāla), melodic formats (rāga), gestures of emotional expression (abhinaya), and developed dance techniques (nāṭyam). His style focused on a slow tempo and long tāla for much of a song, speeding up and reaching a crescendo in due course, thus distinguishing it from other current forms of kīrtana performance. Indeed, rather than the usual nāma kīrtana (chanting of the holy names), favored among the Gauḍīya Vaiṣṇavas—and by Mahāprabhu Himself—this new technique was basically a series of songs that told a story (līlā), correlating caitanya-līlā with kṛṣṇa-līlā. Such “story kīrtana,” known as Padāvalī-kīrtana, had been popular in Bengal, but now the added element was Śrī Caitanya. In this way Narottama inaugurated what came to be called “Gaura-candrikā,” or glorification of Mahāprabhu, which was an addition to kīrtana as commonly understood at that time. According to Narottama, Gaura-candrikā would add to the richness of truly glorifying Lord Kṛṣṇa in a proper manner. Through this chanting, the merciful Śrī Caitanya would allow entrance into the worship of Kṛṣṇa. Gaura-candrikā lyrics, properly sung, seamlessly evolve into Rādhā-Kṛṣṇa kīrtana, often connecting Caitanya and Kṛṣṇa narratives through thematic references and melodic consistency. This was Narottama’s unique contribution to the world of kīrtana.5 His unveiling of this technique is elaborately described in *Bhakti-ratnākara*, which outlines his singing performance at Kheturi. Śrī Gaurānga Dāsa, Śrī Gokula Dāsa, and Śrī Vallabha Dāsa were at Narottama’s side with a large number of musicians led by Devī Dāsa, an expert mṛdaṅga player. After the music had reached a crescendo, Narottama began to sing. Everyone followed along by playing instruments, dancing, and responding to his singing, repeating his words line by line. All wept when they heard Narottama’s incomparable voice as he led them through the chanting with beautiful *mantras*. It is described that Narottama and the countless waves of devotees looked like the full moon and numberless stars in the sky. *The Lord Descends* The magic of Kheturi is perhaps best conveyed by a miraculous event documented by Vaiṣṇava writers of the period: Mahāprabhu and His associates who had earlier left the mortal world appeared at the festival and danced with the assembled devotees at the height of Narottama’s kīrtana. Thousands of attending devotees bore witness to this sacred event.6 The author of *Bhakti-ratnākara* incredulously asks, “Who can describe the incomparable happiness of the devotees when in the midst of the kīrtana the munificent Śrī Caitanya and His associates descended for the pleasure of His devotees? Like a flash of lightning in the middle of a mass of beautiful clouds, Śrī Caitanya Himself appeared within the multitude of His followers.” According to Prema-vilāsa, Mahāprabhu appeared with Nityānanda Prabhu, Śrī Advaita, Gadādhara, Śrīvāsa Ṭhākura, Haridāsa Ṭhākura, Svarūpa Dāmodara, Rūpa and Sanātana Gosvāmīs, and many others. Who, indeed, can imagine the heightened ecstasy as Jāhnavā saw her departed husband in the midst of the kīrtana? Who can imagine the feeling of Advaita Ācārya’s sons when they saw their father singing and dancing as if he were a young man? How did Śrīvāsa Ṭhākura’s brothers stop themselves from crying when they saw Śrīvāsa dancing in front of Mahāprabhu, just as they remembered him? In fact, they could not control themselves and were carried away by the ecstasy of being reunited with the Lord and His associates. After experiencing heartrending vipralambha-bhāva (intense separation), they would all experience blissful sambhoga (divine union). *A Holi Day* Just as Narottama’s kīrtana came to an end, Jāhnavā Devī began new festivities—this was still on Day Two. She approached the newly installed deities and offered a special form of red powder, the kind that Rādhā and Kṛṣṇa lovingly throw at each other during the Holi festival, still celebrated throughout India today. After the deities enjoyed the dye, Jāhnavā Devī instructed the devotees to take the many buckets of colored dye that were arranged for them and commemorate the Holi festival by throwing it at each other. Before the words had even emanated from her lips, the devotees—thousands of them—were already throwing the dye with great enthusiasm, enjoying remembrance of Rādhā and Kṛṣṇa’s fun-loving pastime. This took the devotees well into the night, and then they joyfully celebrated Mahāprabhu’s appearance festival with specially composed songs about His divine birth and early pastimes. The next morning, Jāhnavā Devī and a team of experienced cooks trained by her prepared breakfast for all the devotees. Then, with a few assistants, she fed the devotees with her own hands, slowly going from one to the other, reaching as many as she could. Only when everyone else had completed their meal did Jāhnavā sit down for hers. This was her humility. Having enjoyed sumptuous prasādam in the company of many exalted Vaiṣṇavas, the visiting pilgrims gradually made their way back to their respective homes, bringing Vaiṣṇavism with them. Thus the main part of the festival lasted for three days,7 but for the attending Vaiṣṇavas it was an experience they would never forget. Tony K. Stewart, Gertrude Conaway Chair in Humanities at Vanderbilt University and a specialist in the religions and literature of the Bengali-speaking world, reflecting on the miraculous event at Kheturi, sums up as follows: [inset] Caitanya had been seen to dance with Śrīnivāsācārya, Caitanya’s left-hand man Nityānanda paired with Narottamdās, and Caitanya’s right-hand man Advaitācārya with Śyāmānanda and Rāmcandra. The remaining key devotees from the time of Mahāprabhu’s Navadvīp līlā were matched to other prominent devotees who had made the journey to Kheturi (Narottama-vilāsa: 94-95). Caitanya’s dhām was made present, but more importantly, it was understood to have been mapped onto the new circle or maṇḍalī of Vaiṣṇavas, resulting in a profound realization: wherever Gauḍīya Vaiṣṇava devotees are present, there is Caitanya and his entourage, and where there is Caitanya, there is Kṛṣṇa and Rādhā. To participate in those gatherings was to experience by replication the original impetus of Caitanya’s devotional world, and simultaneously to participate in the heavenly realm of Kṛṣṇa. That notion certainly remains steadfast to this day among practicing Vaiṣṇavas.8 [end inset] To be sure, Vaiṣṇava festivals are meant to put one in the proximity of Kṛṣṇa, perhaps not as thoroughly as it did at Kheturi, but as a step in that direction. *NOTES* 1. See Jan Brzezinski, “Keeping Faith with Kheturi, Part II” (http://jagadanandadas.blogspot.com/2015/08/keeping-faith-with-kheturi-part-ii.html) 2. See Steven J. Rosen, The Lives of the Vaiṣṇava Saints: Shrinivas Acharya, Narottam Das Thakur, and Shyamananda Pandit (New York: FOLK Books,1991) and Satyarāja Dāsa, “The Embodiment of Lord Caitanya’s Love, Part Two” (http://www.Kṛṣṇa.com/srinivasa-acarya-part-two). See also Śītalā dāsī, The Glorious Life of Śrīla Narottama Dāsa Ṭhākura (New Delhi: Inword Publishers, 2017). 3. Specifically, she is an incarnation of Anaṅga-mañjarī, the younger sister of Śrī Rādhā, i.e., an immediate expansion of the feminine divine. See Śrīla Bhaktivinoda Ṭhākura, “Śrī Jāhnavā Devī,” in Sajjana-toṣaṇī, Vol. 2, Issue 4 (1885). Also see, Jan Brzezinski, “Women Saints in Gaudiya Vaiṣṇavism (Part I)” (http://jagadanandadas.blogspot.com/2014/06/women-saints-in-gaudiya-vaishnavism.html) 4. The traditional literature offers an interesting origin story about these deities. Narottama was searching for an appropriate image of Śrī Caitanya to be installed at the Kheturi festival. One day, a brāhmaṇa named Vipradāsa (who lived in Gopalpur) found Narottama at his front door. Welcoming the famed sādhu from Kheturi, Vipradāsa gave him a special seat and a glass of water, as is the custom. As the two Vaiṣṇavas discussed various topics, it became clear that Vipradāsa was afraid of the venomous snakes that had slithered into a shed where he stored rice. Fearless, Narottama went directly into the storeroom to confront the serpents. He emerged with a beautiful deity of Caitanya Mahāprabhu. The snakes had vanished. Afterwards, Narottama brought this deity to Kheturi for the now famous installation ceremony. Today, the deity is worshiped at a place called Gambilat, southwest of Kheturi in the Murshidabad district. 5. Padāvalī-kīrtana, i.e., kīrtana that conveys līlā narratives, telling stories (pālā) about Kṛṣṇa, had been popular in Bengal for centuries. In the time of Narottama, three forms rose to the fore: (1) The Garāṇhāṭi (Gaḍer Haṭa) style of kīrtana is attributed to Narottama himself; (2) Reṇetī, another variant, is usually attributed to Śyāmānanda; and (3) Manohārsāhī was the name given to Śrīnivāsa’s technique. These various forms of kīrtana are named after the provinces in which they arose. Brown University scholar Donna Wulff, who has thoroughly researched this subject, mentioned in personal correspondence (2-13-12) that of these three techniques only Manohārsāhī is still practiced. The others are nearly obsolete, and although there are various kīrtanīyas who claim to know them, their legitimacy is questionable. For more on Gauracandrikā lyrics, see Edward C. Dimock, Jr. “The Place of Gauracandrikā in Bengali Vaiṣṇava Lyrics,” in Journal of the American Oriental Society, Volume 78, No. 3 (1958), 153–169. 6. As a side note: In the biblical tradition, it is taught that the Jewish revelation at Sinai is unique because God revealed His divinity to an entire people, not just to a lone individual as in the case of Jesus or Mohammed. However, this episode at Kheturi seems to indicate that their theory holds true only in regard to Western religious traditions, for here the divinity of Mahāprabhu was revealed before several thousand witnesses. A comparison of this Vaiṣṇava revelation and that of Mount Sinai (the revelation to the multitudes) should be thoroughly researched by historians of religion. 7. The Kheturi celebration went on and on, with some opining that it lasted for some four weeks. The literature of the period states that Kheturi was actually the fifth in a series of seven festivals bringing together various Gauḍīya Vaiṣṇava leaders from numerous parts of Bengal and Orissa to “assemble for days of public kīrtan, celebrating the glories of *Caitanya* and Kṛṣṇa, and on several occasions to commemorate the passing of those last remaining devotees to have known *Caitanya* personally. . . . The Kheturi melā is thought to have been the largest and longest of these melās, with attendants in the thousands and a duration lasting a month.” See Tony K. Stewart. The Final Word: The *Caitanya* Caritāmṛta and the Grammar of Religious Tradition (New York: Oxford University Press, 2010), 209, 285. 8. Tony K. Stewart, “Caitanya and the Foundation of Gauḍīya Vaiṣṇavism,” in History of Bangladesh, Sultanate and Mughal Periods, (c. 1200 to 1800 CE), Vol. 2, ed., Abdul Momin Chowdhury (Asiatic Society of Bangladesh, 2020), 376. *Satyarāja Dāsa, a disciple of Śrīla Prabhupāda, is a BTG associate editor and founding editor of the Journal of Vaishnava Studies. He has written more than thirty books on Kṛṣṇa consciousness and lives near New York City.* When a Lion Has a Wing: The Grand Opening of the TOVP Nṛsiṁhadeva Temple in Māyāpur *While the months-long official opening of the TOVP is scheduled to begin in December 2024, one of its two large wings will open this year.* By Sunanda Dāsa The year 2023 will witness a momentous milestone for Caitanya Mahāprabhu’s saṅkīrtana movement. The Temple of the Vedic Planetarium (TOVP), located at ISKCON’s world headquarters in Sridham Mayapur, West Bengal, is among the movement’s most ambitious and far-reaching projects yet. Under construction since 2009 and slated for opening as a three-month-long celebration—starting December 2024 and ending with a grand finale on Gaura Purṇimā 2025—the unique temple will be India’s largest modern Vedic temple. This article is specifically about the temple’s East Wing, which includes a 37-foot-long chamber for the deities of Śrī Prahlāda-Nṛsiṁhadeva. In 1976 His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda planted the seed for the TOVP in the mind of Ambarīṣa Dāsa (Alfred Ford), his loyal young disciple and the great-grandson of the famous American auto magnate Henry Ford. Following the practice prescribed in the Vedic scriptures, Śrīla Prabhupāda had placed a mūrti (deity) of Ananta Śeṣa, the divine serpent bed of Viṣṇu, at the foundation of the future temple in 1972. But a long history of setbacks and obstacles ensued until the opportunity to begin work on the temple presented itself in 2009. Inspired by the Lord, Ambarīṣa, now chairman of the TOVP, launched the construction in earnest, using his own seed money to finance the initial stages of the project. He has continued his funding into the present. The TOVP has had several important milestones since 2009, including the completion of the superstructure, the installation on its three domes of three cakras (auspicious discs) and kalaśas (the cakras’ metal hemispherical bases), the opening of the 69-room pūjārī floor (for worship paraphernalia), and most recently the welcoming of the specially designed Prabhupāda mūrti in October 2021. But the October 2023 opening of the Nṛsiṁhadeva Hall, which includes a magnificent granite and marble deity chamber, will be the most important event thus far. It is the precursor to the three-month-long Grand Opening of the TOVP in 2024/2025, when the deities of Rādhā-Mādhava and their eight female confidantes (gopīs), Pañca Tattva, and Nṛsiṁhadeva Himself will be relocated to the TOVP along with fifteen new paramparā ācārya deities. This will undoubtedly be a major milestone in Gauḍīya Vaiṣṇava history and the fulfillment of the vision and desire of ISKCON’s predecessor ācāryas. *The Nṛsiṁha Mayapur Deity* The current Ugra-Nṛsiṁha deity (ugra means “ferocious”) of ISKCON Mayapur is Himself a part of the fabric of the project’s history and is revered by all ISKCON devotees with great affection and reverence. Śrīla Prabhupāda’s disciple Ātmatattva Dāsa, one of the designers of the deity and the main person behind the making of the deity, relates: [inset] On the 24th of March, 1984, at 12:20 a.m., thirty-five dacoits [violent thieves] armed with weapons and bombs attacked Sri Mayapur Chandrodaya Mandir. They harassed the devotees and treated them with derision. But the greatest shock came when the dacoits decided to steal the deities of Śrīla Prabhupāda and Śrīmatī Rādhārāṇī. Fearlessly, the devotees challenged the attackers. How could they see Śrīla Prabhupāda and Śrīmatī Rādhārāṇī carried away? Shots were fired, a few dacoits fell, and their plans were foiled. Śrīla Prabhupāda was rescued, but the beautiful form of Śrīmatī Rādhārāṇī would no longer grace the main altar. [end inset] As a result of this and other attacks on the ISKCON community, the temple management decided to install a deity of Lord Nṛsiṁhadeva. After all, He is known as the protector of His devotees, just as He protected little Prahlāda from Hiraṅyakaśipu. Thus, following in the footsteps of Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī, who had installed Lakṣmī-Nṛsiṁhadeva at the Sri Caitanya Math Yoga-pitha—the birthplace of Śrī Caitanya Mahāprabhu, near the TOVP site—the early managers of the project, confident of Prabhupāda’s blessings, decided to install a similar deity. Ātmatattva continues: [inset] Bhavānanda Dāsa was enthusiastic to bring Lord Nṛsiṁhadeva to Mayapur. He asked Bhaktisiddhānta Dāsa and me to draw some sketches. One day, quite spontaneously, he said that the deity’s legs should be bent, ready to jump, He should be looking around ferociously, His fingers should be curled, and flames should be coming from His head. I sketched a deity in this mood. The devotees liked it, and Paṅkajāṅghri Dāsa agreed to worship Him. Rādhāpāda Dāsa, a wealthy devotee from Calcutta, offered to sponsor the sculpting and installing of the deity. It seemed Lord Nṛsiṁhadeva’s appearance in ISKCON Mayapur would be a simple, straightforward affair. Rādhāpāda Dāsa promptly gave Rs. 130,000, and it was accepted that the deity would be ready for installation in three months. [end inset] When Ātmatattva traveled to South India to oversee the production of the Ugra-Nṛsiṁha mūrti, he met with much resistance from local sthāpatis (mūrti-makers). Fearing spiritual reprisal, none of them dared make such a mūrti. Indeed, would it even be appropriate for ordinary humans to worship such a form? Six months later, Ātmatattva, exhausted from several trips to South India, decided to once again visit the first and most qualified sthāpati he had met on his first South India trip. This time the sthāpati was more congenial. Ātmatattva continues: [inset] He spoke from the Śilpa-śāstra [a Vedic scripture on sculpture and temple architecture] that deals with the different forms of deities and read aloud some verses describing Lord Nṛsiṁhadeva. A series of verses described His flamelike mane, His searching glance, and His knees bent with one foot forward ready to jump from the pillar. When he read this, I was amazed. This was exactly what we wanted. I showed him the sketch I had done. He was impressed and offered to draw an outline based on the scriptural description, which we could use as a guide for sculpting the deity. He reminded me, though, that he would not carve the form himself. It took him a week to complete the sketch, and it was very impressive. I returned to Mayapur and showed that sketch to the temple authorities. Everyone agreed that this sthāpati should carve the deity. Once again, I was sent back to South India to try to convince him. I went straight to his house, feeling very anxious. What could I do but pray to Lord Nṛsiṁhadeva to be merciful and to agree to manifest Himself in our temple in Sri Mayapur Dhama? I had hardly said two sentences when the sthāpati very matter-of-factly said he would indeed carve the deity. [end inset] The story of how he came to this decision is interesting. Although the sthāpati’s *guru*, the Śaṅkarācārya of Kanchipuram, advised him not to make the Sthānu-Nṛsiṁha mūrti (stepping out of the pillar), warning him that in doing so his family and the ISKCON Mayapur project would be cursed, a few days later the sthāpati had a dream. “In the dream,” says Ātmatattva, “his *guru* came to him and said, ‘For them you can carve Sthānu-Nṛsiṁha.’ The next morning, he received a hand-delivered letter from Kanchipuram. The letter was from the Śaṅkarācārya, giving some instructions regarding temple renovations. There was a footnote at the bottom. It read, ‘For ISKCON you can carve Sthānu-Nṛsiṁha.’ The sthāpati showed me the letter and said, ‘I have my *guru*’s blessings. I will carve your deity.’” The sthāpati said the deity would be ready in six months. Returning six months later, however, Ātmatattva found that he had not even started. Ātmatattva relates: [inset] “I will keep My promise,” he said. “Six months after I find the stone, the deity will be ready for installation.” His reply was emphatic, but I just couldn’t understand or accept the delay. In frustration I challenged him, “There’s big slabs of stone all over South India. What’s the problem?” He looked at me the way a teacher would view a slow student and said very deliberately, “I am not making a grinding mortar; I am making a deity. The scriptures tell us that only a stone that has life can be used to make a Viṣṇu deity. When you hit seven points of the stone slab and each makes the sound mentioned in the scriptures, then that stone may be suitable. “But there is a second test to indicate whether the stone is living stone. There is a bug that eats granite. If it eats from one side of the stone to the other and leaves a complete trail visible behind it, then the second test of living stone has been passed. That stone is living stone, and expression can manifest from it. Only from such a slab can I carve your Nṛsiṁhadeva. Such stone speaks poetry. All features of a deity sculpted from such stone will be fully expressive and beautiful. Please be patient. I’ve been searching sincerely for your six-foot slab.” [end inset] After some further disagreements regarding an additional mūrti, of Prahlāda Mahārāja, the sthāpati finally agreed to make a one-foot-high Prahlāda deity to accompany Nṛsiṁhadeva. Ātmatattva traveled back and forth between South India and Mayapur several times, and finally the proper stone slab was found. Twelve anxious months later, Lord Nṛsiṁha was completed. Then something remarkable happened. “When he completed the work,” says Ātmatattva, “the sthāpati didn’t immediately inform me, but he decided to visit some friends for a few days. It was the monsoon season, there were few visitors, and he felt it safe to lock up Lord Nṛsiṁhadeva securely in his thatched shed. Two days later, his neighbors ran to inform him that the thatched shed was on fire. “There was heavy rain and everything was wet, but still the coconut-tree roof had caught fire. He ran to the scene to find Nṛsiṁhadeva untouched, but the shed burned to ashes. Immediately he phoned me. ‘Please come and take your deity. He’s burning everything. He’s made it clear—He wants to go NOW!’” Once again making his way to South India, Ātmatattva prepared the deity for moving to Mayapur, managing to get all the necessary government papers signed within twenty-four hours—a miracle given the usual quagmire of bureaucracy found in most of India’s government establishments. The trip back to Mayapur was also trouble-free and peaceful, and the installation followed soon thereafter. Ātmatattva concludes: [inset] The installation of Lord Nṛsiṁhadeva was very simple and lasted three days: from the 28th to the 30th of July 1986. I remember feeling apprehensive that perhaps the installation was too simple. The grave warnings of the Śaṅkarācārya of Kanchipuram had left their mark on me. But my mind was soon appeased by an awareness of loud, dynamic kīrtana. Saṅkīrtana-yajña, the only true opulence of Kali-yuga, was dominating the scene. I felt enlivened and satisfied. Lord Nṛsiṁhadeva, the protector of the saṅkīrtana mission, had finally decided to manifest at Sri Mayapur Chandrodaya Mandir. [end inset] *The Nṛsiṁha Wing* The interiors and deity chamber of the 12,000-square-foot Nṛsiṁhadeva Hall were designed by two extremely talented and devoted Vaiṣṇavīs, Svāhā Devī Dāsi, wife of TOVP chairman Ambarīṣa Dāsa, and Raṅgavatī Devī Dāsi, an experienced professional designer from Russia. With the dedicated services of the TOVP 3D team of Śrīśa Dāsa and Pāvana Gopa Dāsa, whose images shown in this article have made their designs come to life, they have conceived the detailed elements of some of the most important interior sections of the TOVP. Herein I present a glimpse into the future residence of Mayapur’s beloved Śrī Prahlāda-Nṛsiṁhadeva deities. The Nṛsiṁhadeva Hall has five floors, with walls gracefully displaying colorful paintings and bas-reliefs of Prahlāda Mahārāja’s and Lord Nṛsiṁhadeva’s līlās. Visitors will be able to walk along each level to view the artwork and other stunning elements of the hall, while also observing the exquisite altar. The ceiling of the 82-foot-high dome that covers the hall consists of 1,700 steel brackets and 432 custom-made gold-leafed coffered tiles of various sizes, covered with a special acoustic material that absorbs sound to provide the best acoustics for the hall. Matching the lamps in the two niches at the front of the deity chamber, within the dome will hang a grand chandelier constructed according to a traditional style of South Indian temple design. Due to the enormous size of the chandelier—46 feet tall and 28 feet wide—it is being custom made by the company building the cosmology model of the Vedic universe, which will hang under the dome of the main temple hall. On the fifth floor of the Nṛsiṁha Hall, sixteen colorful bas-relief art panels will grace the perimeter walls at the dome’s base. Surrounding the altar are sixteen coral-colored (roso alicante) and eight green (verde brazil) immense round columns made of the best marble that Spain and Brazil, respectively, have to offer. Set within specially designed glass frames with decorative marble borders are sixteen Burma teakwood doors, each 9 feet tall and 11 feet wide, leading to the walkway circling the interior of the TOVP. Perched atop the eight green columns that hold up the two levels above the main floor will be eight mūrtis—Lakṣmī Devī, Brahmā, Śiva, Indra, and other demigods—offering prayers to Lord Nṛsiṁhadeva. All the deva mūrtis were made in-house by local artisans and beautifully painted by ISKCON Mayapur artist Ambhoda Devī Dāsī. Lord Nṛsiṁhadeva’s chamber, 37 feet long and just as tall, will be made of pure black granite from Kaddapa, Andhra Pradesh, India. The 19-foot cakra on the back wall will be a bas-relief carved out of the same black granite, highlighted with subtle accents so as to not detract from or overpower the beautiful prabhali (ornamental frame) around Śrī Prahlāda-Nṛsiṁhadeva. The cakra’s flamelike tips will be highlighted in gold leaf to simulate a blazing fire. To provide a regal siṁhāsana (throne) for Prahlāda-Nṛsiṁha, also designed for them is a black Brazilian-marble arch supported by columns. A catri (canopy) will gracefully hang from the arch, which will be ornamented by hand-carved, gold-leafed traditional lotus flowers, bells, and small lamps. An impressive gold-leafed dome in the opulent mood of Vaikuṇṭha crowns the central part of the chamber’s roof, with a decorative pedestal called an acroterium on either side. The exquisite doors of the chamber, inspired by an antique French cabinet design, will be 7 feet wide and 9 feet high. Their tall carved teak panels will be painted black and bedecked with brass ornaments and miniature lion-face bas-reliefs, each panel further embellished with flowers studded with semi-precious stones. The left and right sides of the entranceway will be gorgeously adorned with gold-leafed floral designs. The entire deity chamber will have design elements covered in 24-carat gold leaf, including a highly ornate plaque on top—the words “Śrī Śrī Prahlāda-Narasiṁha” in gold-leafed calligraphy. Gold-leafed images of the Lord’s *cakra* and *gadā* (club) will be incorporated into the decorative band running along the front of the chamber. Two niches on the front of the chamber were created for two large custom-designed electric brass lamps with decorative elements in the form of peacocks, lotuses, and other floral designs to match the chandelier in the Nṛsiṁhadeva Hall’s dome. The marble floor in front of the chamber, made from the choicest Vietnamese marble and beautifully designed with intricate floral inlays, will be vibrant and colorful to welcome devotees for darśana, kīrtana, and dancing. It spans the entire Nṛsiṁhadeva Hall, extending to the walls clad in white Vietnamese marble. On the wall behind the siṁhāsana will be a carved and painted teakwood bas-relief panel colorfully depicting the signature, most defining *līlā* of Lord Nṛsiṁhadeva—His tearing open the abdomen of the demon Hiraṅyakaśipu. The artwork has been commissioned to the same people who supplied all the art pieces for the ISKCON Devasadan temple in Detroit, Michigan, over forty years ago. Two Tanjore paintings, one depicting Prahlāda Mahārāja garlanding Lord Narasimhadeva and the other showing the asura boys with Prahlāda Mahārāja in kīrtana, have been commissioned for the left and right walls of the East Wing’s entranceway. *A Monument of the Saṅkīrtana Movement* The public opening (without the deities) of the Nṛsiṁhadeva Hall in October 2023 heralds the next stage in the completion of the Temple of the Vedic Planetarium. The opening of the TOVP—a grand service to Śrīla Prabhupāda by ISKCON members worldwide—will fulfill his deep desire to offer Śrīla Bhaktisiddhānta Sarasvatī and the Gauḍīya Vaiṣṇava paramparā a monument of the saṅkīrtana movement. The TOVP will be at the heart of a spiritual city in Sridham Mayapur, providing millions of conditioned souls visiting from every corner of the world the rare opportunity to engage in the yuga-dharma and develop their pure love for God. I conclude with these words from Ambarīṣa Dāsa: [inset] The exquisitely designed Lord Nṛsiṁhadeva temple is an expression of love and devotion by Svāhā Devī Dāsī and Raṅgavatī Devī Dāsī. They have deeply meditated on the instructions of Paṅkajāṅghri Prabhu and other senior pūjārīs regarding the most important space, the deity chamber, while painstakingly going over the minutest details, and the results are a testament to their dedication. Svāhā has poured her heart and soul into this service with a deep sense of gratitude to Śrīla Prabhupāda. Svāhā and Raṅgavatī’s ardent prayer has been to offer Prahlāda-Nṛsiṁhadeva a temple befitting the honor of the Lord and His intimate servant, for their pleasure and that of the devotees. When completed, it will inspire a sense of awe coupled with a profound affection for the Lord. We are eagerly awaiting the auspicious moment of the unveiling of this magnificent temple to welcome Śrī Prahlāda-Nṛsiṁhadeva into their new home during the TOVP Grand Opening. Śrī Prahlāda-Nṛsiṁhadeva ki jaya! [end inset] Sidebar 1 The TOVP The main hall of the Temple of the Vedic Planetarium will house a three-sectioned 140-foot-long altar for Rādhā-Mādhava, Pañca Tattva, and fifteen *mūrtis* of *gurus* in the Gauḍīya Vaiṣṇava paramparā. Hanging like a chandelier under the main dome will be a detailed model—65 feet wide by 210 feet tall—depicting the Vedic universe. Besides the main hall, the temple has two wings. The Nṛsiṁhadeva Hall will be in the East Wing, and a 300-seat planetarian will be in the West Wing. The planetarium will illustrate ancient Vedic cosmology and have space for philosophical, educational, and historical exhibits. The entire TOVP structure is a massive 650,000 square feet and can hold 10,000 visitors at one time. Sidebar 2 Resources Lord Nṛsiṁhadeva ISKCON Mayapur Online Flipbook: https://online.flippingbook.com/view/160769164/ A 360° panoramic view of the Nṛsiṁhadeva Wing: https://truevirtualtours.com/panorama/p-360-with-the-lord The TOVP Story: https://online.flippingbook.com/view/1041625030/ For information on how you can help with the completion of the Nṛsiṁhadeva Hall, go to www.tovp.org. *Sunanda Dāsa, a disciple of Śrīla Prabhupāda, currently serves as the communications director and fundraiser for the TOVP project.* The Search for Satisfaction *Despite what our mind tells us, catering to the demands of our senses leads only to a life of inevitable dissatisfaction.* By Viśākhā Devī Dāsī “You have made us for Yourself, O Lord, and our heart is restless until it rests in You.”—Saint Augustine, Confessions When I was coming of age, I began to make some disquieting observations. While apprenticing under a world-famous photojournalist, I noticed how disturbed he was on seeing his fame ebb as younger photographers replaced him. I also noticed how the fashion models I sometimes worked with obsessed over their appearance, and the commercial photographers who made ample money photographing those models were stressed and perpetually restless. All in all, the people I was around were clamoring for the same things—fame, fortune, power, prestige, beauty—yet possessing those very things clearly didn’t satisfy them. Whatever they had was never enough and never good enough. I was confused. Did I want to fit into this posh, glittery, overwrought world? Would I fare any better than the famous, powerful, beautiful, and wealthy people I was working with? There was a certain emptiness, a question mark in the core of my being that nagged and haunted me and would not let me be. What exactly is life for? And what will bring lasting satisfaction? I didn’t consider looking toward spirituality for answers, and certainly not at religion. But through my then boyfriend (now husband) I read Śrīla Prabhupāda’s *Bhagavad-gītā* As It Is and, even more influentially, spent some time in the holy town of Vrindavan. *The Unsatisfied Mind* When we learn something that’s relevant and makes sense, it impacts us. When we meet others living that knowledge, it makes an even deeper impression. And when we try it ourselves and find it a positive influence in our life, we can be permanently altered. The trajectory of our life can change. So it was when I read in the *Gītā* (17.16) about the austerities of the mind: satisfaction, simplicity, gravity, self-control, and purification of one’s existence. In his explanation of this verse Śrīla Prabhupāda writes, “Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind’s becoming satisfied.” At first, this certainly seems counterintuitive. Ordinarily I would think that to satisfy my mind I need to satisfy my senses, but Śrīla Prabhupāda says that for me to feel satisfied I need to extract my mind from thoughts of sense gratification. Indulging in this way, he says, will only lead to dissatisfaction. I realized it was this sense of dissatisfaction I’d been observing for years that had brought me to question life’s meaning and purpose. Śrīla Prabhupāda further explains, “Tuṣṭi, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction.” *(Gītā* 10.5, Purport) Not to hanker for more but to make do with what I had was an alien idea, yet freeing as well. Just the thought of not hankering for things lightened my self-created burden. But I was still left questioning: I have a deep-rooted desire to be satisfied. If material goods and sense enjoyment won’t ultimately satisfy me, then what will? Toward the beginning of *Śrīmad-Bhāgavatam*, Śrīla Prabhupāda clearly answers this question: “The self is beyond the gross body and subtle mind. He is the potent active principle of the body and mind. Without knowing the need of the dormant soul, one cannot be happy simply with emolument of the body and mind. The body and the mind are but superfluous outer coverings of the spirit soul. The spirit soul’s needs must be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy the bird. One must actually know the needs of the bird himself.” (Bhāgavatam 1.2.8, Purport) I needed to search for satisfaction beyond matter. *The Source of Satisfaction* Kṛṣṇa, the Supreme Personality of Godhead, has nothing to desire. He is fully satisfied with Himself. As Kṛṣṇa’s minute yet integral parts, if we simply desire to please Him we also become self-satisfied by His grace. In other words, as we progress in spiritual life we experience increasing peace of mind and self-satisfaction. To use the above analogy, the cage is clean and well maintained, and the bird within it is well nourished, healthy, and happy. In other words, we do our duties as best we can according to the time and our situation, strength, and financial position, while our only aim in all our activities is to satisfy God, Kṛṣṇa. Although our activities may appear ordinary, behind them is a profound intent—to please the Supreme Personality of Godhead. If we can please Him even slightly, He will enable us to begin to transcend our activities and feel a growing inner sense of completeness. We’ll become satisfied. How to satisfy Kṛṣṇa is not a mystery, nor is it difficult. Kṛṣṇa unequivocally explains how to satisfy Him in the very center of the *Bhagavad-gītā*, which is the central scripture of all the Vedas. > man-manā bhava mad-bhakto > mad-yājī māṁ namaskuru > mām evaiṣyasi yuktvaivam > ātmānaṁ mat-parāyaṇaḥ “Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.” *(Gītā* 9.34) If we think of Kṛṣṇa, we’ll naturally serve Him and become His devotee. And as Kṛṣṇa’s devotee, we’ll also naturally bow down to Him and worship Him. In this way, absorbed in Him, we’ll be free of discontent. This process of *bhakti-yoga—*connecting with the divine through devotion—is a science, the science of controlling our mind and senses by thinking of Kṛṣṇa and getting a higher taste, a taste for transcendence. Even ordinary science has shown that regular meditation can reduce stress, increase calm and clarity, and promote happiness. Mind control is a powerful tool to make us stronger, more focused, and prepared to face life’s small and big daily challenges. Meditating on Kṛṣṇa’s holy names and service allows us to be vulnerable, to acknowledge that we’re fallible and need help. Yet at the same time, we’re not powerless, nor are we escapists. Rather, we seek guidance from one who’s qualified to give it. And we follow the principles and regulations—His principles and regulations—that will enable us to be qualified to receive that guidance. It’s an internal process with external ramifications. And it’s natural. Śrīla Prabhupāda explains: “To act in Kṛṣṇa consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction but for the satisfaction of the complete whole. Similarly, the living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyāsī [renunciant], the perfect *yogī*.” *(Gītā* 6.1, Purport) By hearing about Kṛṣṇa we become attached to Him and experience completeness. This feeling is compared to the feeling of satisfaction hungry persons have for every morsel of food they eat. The more they eat while hungry, the more they feel satisfaction and strength. Similarly, by serving Kṛṣṇa with devotion, we feel transcendental satisfaction as the mind becomes detached from material pursuits. “Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment, and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.” *(Bhāgavatam* 11.2.42) Kṛṣṇa Himself confirms, “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” *(Gītā* 10.9) When we’re acting in our normal constitutional position of Kṛṣṇa’s servant, we’ll be fully satisfied and spiritually blissful. For myself, I’m not fully satisfied and spiritually blissful, but I am much more so than I was many years ago. *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.* *In Memoriam* His Holiness Kadamba Kānana Swami From the very beginning of his journey on the path of Kṛṣṇa consciousness in 1978, His Holiness Kadamba Kānana Swami, who passed away on March 9 this year, found shelter in Sri Vrindavan Dhama, at ISKCON’s Kṛṣṇa-Balarāma temple, where he first served until 1984. In 1985 he traveled to Sri Dhama Mayapur, where he supervised the construction of Śrīla Prabhupāda’s puṣpa samādhi (memorial). He then returned to Vrindavan to serve as temple president until 1995. He continued to offer his service and guidance to the Vrindavan and Mayapur projects throughout his life and dedicated himself to sharing the gifts of the holy dhāmas by incessantly traveling all over the world. By his lifelong study of Śrīla Prabhupāda’s books, he possessed a realization of śāstra that he was able to convey with deep conviction, astute observations, and a charming sense of humor. Throughout decades of incessant service, Kadamba Kānana Swami remained a humble and approachable well-wisher and friend to devotees all over the world. He both offered and accepted sādhu-saṅga, the association of devotees, with love and affection. He captured the hearts of thousands of people and directed them to take shelter of the process of devotional service. Kadamba Kānana Swami was an indomitable force, overcoming inconceivable challenges to further Śrīla Prabhupāda’s mission. No matter what the obstacle, he forged ahead with deep conviction, uplifting classes, and world-famous kīrtanas. At the same time, he possessed a sharp intelligence with which he served Śrīla Prabhupāda’s mission as a manager and advisor on ISKCON’s most important projects, from Vrindavan to Mayapur to New York City, helping hundreds of devotees optimize their own offering of service. It is rare to find such a multifaceted person, simultaneously deeply thoughtful, managerially astute, fixed in sādhana and śāstric study, exemplary in every aspect of *bhakti-yoga*, and loved by so many. When Kadamba Kānana Swami was diagnosed with terminal cancer, he returned once again to where his spiritual journey began and took shelter of the divine abode of Sri Vrindavan. He allowed the community of devotees to be virtually present with him as he prepared himself for the moment of death, teaching essential lessons in *bhakti* that are invaluable to all of us when we face that final test. In his last days, Kadamba Kānana Swami showed the highest example of determination to take shelter of the process of Kṛṣṇa consciousness. He remained fixed in his vow of japa until the very end, and he departed from this world near sacred Govardhana Hill, among devotees during a resounding kīrtana. —Adapted from a letter by the ISKCON GBC Executive Committee *A Pause for Prayer* My dear Supreme Lord Kṛṣṇa, . . . I pray that I may have the benediction of never forgetting Your lotus feet, no matter to which form of life or planet I may be transferred. You are all-pervading, present everywhere as cause and effect. You are the cause of all causes, and Your power is unlimited. You are the Absolute Truth, the Supreme Personality of Godhead and the Supreme Brahman. I therefore offer my respectful obeisances unto You again and again. My dear Lord, Your body is full of transcendental bliss and knowledge, and You are eternal. You are the master of all mystic powers; therefore You are known as Yogeśvara. Kindly accept me as an insignificant particle of dust at Your lotus feet. —King Nṛga to Lord Kṛṣṇa Kṛṣṇa, the Supreme Personality of Godhead, Chapter 64 *From the Editor* Godhead Is Light Ever since Śrīla Prabhupāda launched Back to Godhead magazine in 1944, the logo on the cover has contained essentially the same elements in the same configuration. The motto above the logo has also been there since the beginning: “Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience.” These words paraphrase a verse by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī in his Śrī *Caitanya-caritāmṛta* *(Madhya* 22.31): > kṛṣṇa—sūrya-sama, māyā haya andhakāra > yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra “Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.” Here Śrīla Prabhupāda translates andhakāra (literally “blind-making”) as “darkness,” and for his BTG motto he translated it as “nescience,” which the dictionary defines as “lack of knowledge; ignorance.” Śrīla Prabhupāda’s purpose in starting Back to Godhead was to rescue readers from the darkness of ignorance and deliver them into the light of real knowledge—into the understanding of reality as it is. One of Śrīla Prabhupāda’s godbrothers, Jati Śekhara Prabhu, recalls that he himself was present when their spiritual master, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, asked Prabhupāda to create a magazine with this aim and even suggested the title Back to Godhead. Śrīla Bhaktisiddhānta Sarasvatī was a powerful, dedicated preacher of Kṛṣṇa consciousness. Like all pure devotees of Lord Kṛṣṇa, his heart ached to see the suffering of the souls in the material world. Śrīla Prabhupāda was filled with the same depth of compassion, and he knew that the only remedy for everyone’s suffering is to bring them into the light of Kṛṣṇa consciousness, or pure devotional service to Kṛṣṇa. Although we are eternally part of Kṛṣṇa and therefore, like Him, naturally blissful, we suffer because of our illusion that we exist independent of Him. Because we’re fully convinced that we are the body and mind we currently possess, we must suffer the endless miseries related to them. Just as the sun can never experience darkness, Kṛṣṇa can never experience suffering. Logically, we souls too, as parts of Kṛṣṇa, should be immune to suffering, but as mentioned in *Śrīmad-Bhāgavatam* and elaborated upon by Śrīla Jīva Gosvāmī in his Sandarbhas, Kṛṣṇa empowers His material energy to do the seemingly impossible, including covering the intrinsic blissful quality of the soul. But Kṛṣṇa also provides for the removal of that covering of illusion—by His pure representatives in this world who deliver the transcendental knowledge He has revealed in the Vedic literature. Śrīla Prabhupāda always emphasized that what he was presenting in Back to Godhead and the books he wrote was authorized by Lord Kṛṣṇa and His pure representatives. In a meeting with Back to Godhead staff in Boston in 1969 he instructed: “It is a very important thing, Back to Godhead. If our movement is going to be recognized as a scientific God-conscious movement, then this Back to Godhead will be referred to as authorized scripture. Therefore, we have to prepare it in an authorized way.” The authors and editors of Back to Godhead take this instruction to heart, and we strive to always faithfully serve Śrīla Prabhupāda’s mission of destroying the suffering born of ignorance with the unfiltered light of pure transcendental knowledge. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* *Bhakti Wisdom* It should be understood that sages, saintly persons and devotees are not unconcerned with the people's welfare. Ordinary *karmīs* are busy acquiring money for sense gratification, and ordinary *jñānīs* are socially aloof when they speculate on liberation, but actual devotees and saintly persons are always anxious to see how the people can be made happy both materially and spiritually. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhāgavatam* 4.14.7, Purport It is useless trying independently to destroy ignorance and lust in the heart. But ignorance, lust, fruitive activities, all doubts, and material bondage are destroyed by the mercy of the Lord in the course of cultivating devotional service. The endeavor of *karmīs* and *jñānīs* does not yield such results. Therefore when one becomes neutral by giving up other desires and hopes, he attains pure devotional service to Kṛṣṇa. Śrīla Bhaktivinoda Ṭhākura Śrī Bhaktyāloka, Chapter 7 Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of *kṛṣṇa-bhakti*, one cannot even be relieved from the bondage of material existence. Śrī Caitanya Mahāprabhu Śrī *Caitanya-caritāmṛta*, *Madhya-līlā* 22.51 When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification it brings about the original brightness of Krsna consciousness. Jaḍa Bharata *Śrīmad-Bhāgavatam* 5.11.8 I desire to attain Your (Śrī Śrī Rādhā-Kṛṣṇa’s) abode, where the wish-fulfilling cows, known as kāmadhenu, are decorated with gracefully long horns. The eternal residence of Śrī Kṛṣṇa, the fulfiller of His devotees’ desires, is preeminently exhibiting itself in all grandeur. Ṛg Veda 1.54.6 Quoted in Śrīla Bhaktivinoda Ṭhākura’s Daśa-mūla-tattva If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor very much attached to material life, should achieve perfection through the path of loving devotion to Me. Lord Śrī Kṛṣṇa *Śrīmad-Bhāgavatam* 11.20.8 [The Lord's] transcendental form is the Absolute Truth, devoid of duality or of middle, beginning or end. It is self-effulgent, eternal and full of knowledge and bliss. Only through devotional service can one understand that form to be infallible. *Vāsudeva* *Upaniṣad* Quoted in *Śrīmad-Bhāgavatam*, Canto Eleven, Appendix COVER: Since 1986, Lord Nṛsiṁhadeva, Lord Kṛṣṇa’s incarnation as half man, half lion, has been worshiped at ISKCON Māyāpur, West Bengal, along with His foremost servant, Śrī Prahlāda. Their future home in the East Wing of the Temple of the Vedic Planetarium will open to the public this year. Inset: Lord Śiva as Gopīśvara Mahādeva. BTG57-05, 2023