# Back to Godhead Magazine #57 *2023 (05)* Back to Godhead Magazine #57-05, 2023 PDF-View Welcome When Śrīla Prabhupāda arrived in American in 1965, he delivered what he often referred to as “the science of Kṛṣṇa consciousness”—the philosophy, theology, and spiritual practices given by Lord Kṛṣṇa in the *Bhagavad-gītā* and taught in other scriptures as well. Śrīla Prabhupāda opened up a new world to us. And like any world, an essential component of it is the people living in it. The world of Kṛṣṇa consciousness is filled with people devoted to God, especially in His form as Lord Kṛṣṇa, the Supreme Personality of Godhead. Śrīla Prabhupāda’s spiritual lineage traces back to Lord Kṛṣṇa in His descent as Śrī Caitanya Mahāprabhu five centuries ago, disguised as a devotee to teach the process of devotional service. One of Lord Caitanya’s most prominent disciples was Śrīla Rūpa Gosvāmī, an exemplary pure devotee of the Lord who under Lord Caitanya’s direct instruction wrote the comprehensive devotional guide *Bhakti-rasāmṛta-sindhu*. Śrīla Rūpa Gosvāmī was one of the cornerstones of Lord Caitanya’s movement, distinguished even among the numerous pure devotees who assisted the Lord in His mission. Like Śrīla Rūpa Gosvāmī, Śrīla Prabhupāda, through his character and teachings, faithfully delivered Lord Caitanya’s message to the world. In this issue, Rukmiṇī Vallabha Dāsa highlights Śrīla Prabhupāda’s fidelity to Śrīla Rūpa Gosvāmī in “Śrīla Prabhupāda: Expert and Exemplary Rūpānuga.” Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Q&A *If our consciousness comes from the soul, and not the brain, then why do brain states affect consciousness? For example, why does damage to the speech center of the brain make the person unable to speak?* Consciousness originates from the soul, but manifests through the brain. To understand this, let’s consider three crucial questions. 1. If the brain produces consciousness, then how? The brain is incredibly sophisticated in its structure, with about ten billion neurons, each of which has about ten thousand connections with other neurons. Still, all these neurons, being made of nonconscious molecules, are themselves nonconscious. Their interactions lead merely to the variation of their electrochemical states, which don’t produce or even refer to consciousness. The claim that matter can produce something—consciousness—that experiences matter is beyond not only experimental demonstration but also theoretical explanation. That’s why Nobel Laureate Sir John Eccles stated, “I believe that there is a fundamental mystery in my existence, transcending any biological account of the development of my body (including my brain) . . . .” 2. If the brain produces consciousness, then how does the consciousness maintain its continuity and integrity despite the continuous death of brain cells? Each day, we lose an average of one thousand neurons in the brain. How could a speaking robot continue to speak if the hard disk containing its speech program were getting continuously deleted? That’s why Michael Cremo (Drutakarmā Dāsa), a researcher specializing in the history and philosophy of science, eloquently states: “That consciousness and its mental contents can maintain their integrity in the face of such massive random disruptions in the brain circuitry that supposedly creates consciousness requires quite a leap of faith. It is more reasonable to suppose that the unitary consciousness of a living entity is an irreducible feature of reality and that it simply uses the brain as an instrument.” 3. Could the brain be merely transmitting and not producing consciousness? This view, postulated by the renowned psychologist William James, is illustrated through the way a prism transmits light. When a prism is damaged, the light passed through it gets distorted. Similarly, when the brain gets damaged, the consciousness passed through it gets impeded. Let’s consider another example, of a businessman using a computer to keep inventory. If the computer gets damaged, he would be impaired in his stock-keeping. Similarly, if the brain is akin to a computerlike instrument for the consciousness, then the consciousness would be impaired in expressing itself. No wonder Noble nominee Dr. Wilder Penfield, after four decades of research, concluded, “The brain is a computer . . . . But it is programmed by something that is outside itself.” That something is the soul, which the *Bhagavad-gītā* (2.17) states “pervades the body with consciousness.” *Is Kṛṣṇa mythological or historical?* Kṛṣṇa is neither mythological nor historical, but transcendental. He is the Supreme Person who lives eternally in His transcendental abode, and He descended to this world five thousand years ago to reestablish cosmic order. The activities He performed during His descent can be called historical; but, accurately speaking, they are eternal, manifesting to human vision through history. That Kṛṣṇa is historical, not mythological, has been verified by rigorous research conducted over the last several decades in several fields. Let’s consider three of these. 1. Archaeology: Underwater expeditions off the coast of modern-day Dwarka discovered the submerged remains of the ancient Dwarka city described in the Mahābhārata and *Śrīmad-Bhāgavatam*. Recovered artifacts, such as seals and coins bearing names and insignias connected with Kṛṣṇa, demonstrate that the scriptural descriptions of Kṛṣṇa are not mythological but historical. 2. Archeoastronomy: The Mahābhārata describes many unusual astronomical formations, especially the alignment of the sun, the moon, and the six visible planets in one line at the onset of Kali-yuga five thousand years ago. Today we have astronomical software that, when fed particular coordinates and dates, displays approximations of the sky as our remote ancestors saw it. Using such software, scientists have found that the Mahābhārata’s astronomical formations did indeed occur approximately five thousand years ago, with the unusual planetary alignment taking place in 3102 BCE. 3. Literature: Kṛṣṇa is mentioned not only in the Vedic literature, but also in non-Vedic literature like the Buddhist Sutta Piṭaka and Lalitavistara Sūtra. The Vedic literature may be charged with trying to “build a Kṛṣṇa myth,” but not these non-Vedic literatures, for they often describe Kṛṣṇa negatively. But even while trying to discredit Kṛṣṇa and His teachings, they never deny His historical existence, thus indirectly yet strongly demonstrating His historicity. Due to several such evidences, scholars worldwide have now accepted Kṛṣṇa’s historicity. Here are quotes from just two eminent scholars, one Indian and one Western: “There is now a general consensus of opinion in favor of the historicity of Kṛṣṇa.”—R. C. Majumdar in The History and Culture of the Indian People “That Kṛṣṇa himself was a historical figure is indeed quite indubitable.”—Rudolf Otto in The Original *Gita* In fact, the latest research not only verifies Kṛṣṇa’s historicity, but also outlines His life’s chronology: 3228 BCE—Appeared in Mathura and went to Vrindavan 3218—Moved to Mathura 3200—Moved to Dwarka 3138—Spoke *Bhagavad-gītā* to Arjuna 3102—Returned to the spiritual world; Kali-yuga began Founder's Lecture: Cleansing Away Misconceptions *Śrīla Prabhupāda elaborates on the first benefit of chanting Hare Kṛṣṇa.* Aligarh, U.P., India—October 9, 1976, Cleansing Away Misconceptions The first installment of the mercy of the saṅkīrtana movement is the removal of ignorance of our actual identity. This saṅkīrtana movement, which centers on the chanting of Kṛṣṇa’s holy names, is all-glorious. That is the blessing of Śrī Caitanya Mahāprabhu. He says, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: all victory comes by taking part in the saṅkīrtana movement. That is His blessing: simply by saṅkīrtana in this age, one attains perfection. This is confirmed in the Vedic literature. The Vedānta-sūtra says, anāvṛtti śabdāt: “liberation by sound.” Anāvṛtti means liberation. Our present position is bondage. We are bound up by the laws of nature. We may foolishly declare independence, but actually we are bound up by the laws of nature. > prakṛteḥ kriyamāṇāni > guṇaiḥ karmāṇi sarvaśaḥ > ahaṅkāra vimuḍhātmā > kartāham iti manyate “The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.” *(Gītā* 3.27) We are bound up by the laws of nature, but those who are fools, vimuḍhātmā, under false prestige think that they are independent. No. That is not the fact. This misunderstanding has to be cleared. That is the aim of life. Therefore Śrī Caitanya Mahāprabhu recommends that if you chant the Hare Kṛṣṇa *mahā-mantra*, then the first installment of benefit is ceto-darpaṇa-mārjanam: the cleansing of the heart. Misunderstanding occurs within the heart. If the heart is clear, if the consciousness is clear, then there is no misunderstanding. So this consciousness has to be cleansed, and that is the first installment of the result of chanting Hare Kṛṣṇa. Kīrtanād eva kṛṣṇasya mukta-saṅghaḥ paraṁ vrajet: “Simply by chanting the Hare Kṛṣṇa *mahā-mantra*, one can become free from material bondage and be promoted to the transcendental kingdom.” *(Bhāgavatam* 12.3.51) This result is achieved simply by chanting the holy name of Kṛṣṇa—Hare Kṛṣṇa. Hare Kṛṣṇa or Hare Rāma is the same thing. Rāma and Kṛṣṇa are not different. Our present position is one of misunderstanding, thinking, “I am a product of this material nature,” “I am this body,” “I am Indian,” “I am American,” “I am a brāhmaṇa,” “I am a kṣatriya,” and so on. So many designations. But we are none of them. Chanting Hare Kṛṣṇa clears these misconceptions. Ceto-darpaṇa. When you understand clearly that “I am not an Indian, I’m not an American, I’m not a brāhmaṇa, I’m not a kṣatriya”—which means “I am not this body”—then the consciousness will be ahaṁ brahmāsmi: “I am spirit soul.” This is wanted. This is the success of life. Otherwise, we remain in darkness about the nature of our existence. *Born in Ignorance* Everyone is abodha-jātaḥ, born in ignorance. That is the position of anyone born in this material world, on any of the different platforms. One may take birth as a demigod in the heavenly planets, or one may take birth as a human being in the lower planets. Or lower than that, one may take birth as an animal or a plant. There are 8,400,000 different species of life, and in any form of life we are bound up by the laws of nature. > apareyam itas tv anyāṁ > prakṛtiṁ viddhi me parām > jīva-bhūtāṁ mahā-bāho > yayedaṁ dhāryate jagat “Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.” (Gītā 7.5) Matter is the *aparā-prakṛti*, the inferior energy, and the spirit soul is the parā-prakṛti, the superior energy. In the *Bhagavad-gītā* (7.4) it is clearly explained, > bhūmir āpo ’nalo vāyuḥ > khaṁ mano buddhir eva ca > ahaṅkāra itīyaṁ me > bhinnā prakṛtir aṣṭadhā “Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.” The material energy is called “separated.” It is Kṛṣṇa’s nature, prakṛti, but it is inferior. Apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām. There is another prakṛti. What is that? Jīva-bhūtām, the living entity. The living entity is also prakṛti, but because he has the tendency to enjoy this material world, he is sometimes described as puruṣaḥ. Puruṣaḥ means the enjoyer, and prakṛti means the enjoyed. The prakṛti forgets her position and artificially wants to become the puruṣaḥ. *Association with the Modes* As long as the living entity is in this material world, he has to associate with the modes of material nature, sattva-guṇa, rajo-guṇa, and tamo-guṇa. And on account of the influence of the different guṇas of nature, prakṛti, he has to take different types of body. This is the cause. He’s associating with a particular mixture of sattva-guṇa, rajo-guṇa, and tamo-guṇa, and on account of this he gets different types of body. You have to change your body, and the different grades of body are awarded by the laws of nature according to your *karma*. Our material position is that we are associating with different modes of material nature, and that is our infection. If you become infected with some disease, then you have to suffer from that disease. You cannot check it. Similarly, this infection will give us our next body. That we do not know. This is a rascal civilization. In their so-called education in universities, the students are kept in darkness of how things are going on. So whatever they are doing, they are all being defeated. > parābhavas tāvad abodha-jāto > yāvan na jijñāsata ātma-tattvam > yāvat kriyās tāvad idaṁ mano vai > karmātmakaṁ yena śarīra-bandhaḥ “As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, *karma* has its resultant actions. If a person is engaged in any kind of *karma*, his mind is called *karmātmaka*, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.” (Bhāgvatam 5.5.5) Unless one is inquisitive to understand, “What am I?” whatever he is doing he’s being defeated. That’s all. Parābhavaḥ. Human life is meant for understanding our position—“What am I?” This is intelligence. When Sanātana Gosvāmī approached Śrī Caitanya Mahāprabhu, he was a government minister, a very big man, but he understood, “What I am doing is not in my interest because I do not know what I am.” He submitted to Caitanya Mahāprabhu: > āpanāra hitāhita kichui nā jāni! > grāmya-vyavahāre paṇḍita, tāi satya māni “I do not know what is beneficial for me or what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.” *(Caitanya-caritāmṛta*, *Madhya* 20.100) “In my relationship with my neighbors, they call me Paṇḍitjī.” He was brāhmaṇa. “So I accept it. ‘Yes, I am Paṇḍitjī.’” “So what is the wrong?” “The wrong is that I am such a paṇḍita that I do not know what I am.” Ask anybody. Ask any doctor, “What are you?” “Huh? I am Indian. I am a brāhmaṇa.” You’ll get this answer. Or “I’m American,” and so on. Nobody will say ahaṁ brahmāsmi: “I am spirit soul.” Nobody will say that—because he does not know. So what is the value of this education if one does not know what he is? Therefore śāstra, scripture, says parābhavaḥ. In ignorance, gross ignorance, anything we are doing is parābhavaḥ, defeat. *Trying to Save the People* This Kṛṣṇa consciousness movement is meant to save the people from this defeating position. We are trying. So far, I have tried single-handedly. And now a little pressure is felt even by some American politicians. Recently one American politician has remarked, “This Hare Kṛṣṇa movement is just like an epidemic. [Laughs.] And if we do not take any steps, then within ten years they’ll take our government.” The Communists in India are also trying to defeat us in so many ways because they are also afraid—because the Communist movement means godlessness. And our movement is “Here is God.” There is no blind faith. “Here is God, Kṛṣṇa! Take His name, take His address—everything.” Practical. That is a great cause of fear for these Communists. They are against us. Now I shall request that the śreṣṭhas, those who are leading persons in India, should join this movement, take it seriously. It is not a bogus movement. It is a scientific movement. And we have so many books. Now, at the present moment, we have got eighty-four books. So that is my request, that people should come forward. They should come forward and take seriously this movement. And we have got our places. In Bombay we have got a big place. In Vrindavan we have got a big place. In Nadia we have got a big place. At least elderly gentlemen should retire from family life and leave the grown-up boys in charge. You should take this seriously for India’s interest, for everyone’s interest. We should not keep people in darkness. That is very risky. Very risky. You may be very proud that “I am this, I am that. I have to . . . ,” but you are after all under the control of the laws of nature. That you cannot avoid. You may be falsely proud, but you have to abide by it. > daivī hy eṣā guṇa-mayī > mama māyā duratyayā > mām eva ye prapadyante > māyām etāṁ taranti te “This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” *(Gītā* 7.14) It is not so easy to overcome nature’s laws. Actually, nature’s law dictates that you can eat only so much. If you eat a little more than that, then there is indigestion immediately; you have to go to the doctor. So where is your independence? You cannot violate a little portion of the laws of nature, and there are so many laws, at every step. As soon as you violate a law, immediately there is punishment. And still we are declaring independence. > asatyam apratiṣṭhaṁ te > jagad āhur anīśvaram > aparaspara-sambhūtaṁ > kim anyat kāma-haitukam “They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.” *(Gītā* 16.8) “There is no God.” Why do you say there is no God? You are under control. There is a controller; otherwise, how are you under control? This foolishness must be stopped in order to make them happy, really happy. Otherwise, if they are kept in ignorance and things go on like this, then the future picture is very gloomy. It has already become gloomy, and the future is very, very gloomy. So everyone should come forward, take this movement seriously, and at least we Indians should take care of Indians. We should not keep people in ignorance. That is not civilization. Civilization means *tamaso mā jyotir gamaya*: come to the light. Don’t keep yourself in darkness. To stay in darkness is not civilization. This so-called civilization is keeping people in darkness. That is very risky. We should take this saṅkīrtana movement very seriously and push it on very scientifically and soberly. People will be benefited. Thank you very much. "We Are Teaching Love of God" The following conversation took place in London on August 14, 1971. Śrīla Prabhupāda: We are preaching God consciousness. God is God. God is neither Christian, nor Hindu, nor Muslim. In our movement we are preaching love of Godhead. So it doesn’t matter what type of religion one is following. We simply want to see that he has love for God. Our bhāgavata-dharma gives this definition: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. The first-class religion is that which by following one becomes a lover of God. It doesn’t matter which religion one follows, but the test will be whether one has become a lover of God. Guest: So you don’t try to convert people from other religions? Śrīla Prabhupāda: No. We are teaching how to love God. That’s all. Guest: So we’re doing the same thing. Śrīla Prabhupāda: Yes. But the test is there—whether one has become a lover of God or a lover of dog. If you find that one has become a lover of dog, then his religion is useless. Guest: How does one know? Śrīla Prabhupāda: You can see whether he’s loving God or dog. That’s all. Caitanya Mahāprabhu says: > yugāyitaṁ nimeṣeṇa > cakṣuṣā prāvṛṣāyitam > śūnyāyitam jagat sarvaṁ > govinda-viraheṇa me *Yugāyitaṁ nimeṣeṇa*: “Every moment is just like twelve years.” *Cakṣuṣā prāvṛṣāyitam*: “I am crying torrents of rain.” *Śūnyāytam jagat sarvam*: “Oh, I find everything vacant.” Govinda-viraheṇa me: “Without God.” This is an ideal picture. Another test: bhaktiḥ pareśānubhavo viraktir anyatra ca. If one has become a lover of God, naturally he will be detached from material enjoyment. Love of God and love of the material world cannot go together. Lord Jesus Christ never advised going for economic development, for industrial development. He sacrificed everything for God. That is one test—“Here is a lover of God.” Lord Jesus Christ was punished. He was ordered, “Stop this preaching.” But he did not. So that is love of God. He sacrificed everything. The idea is that Lord Jesus Christ and his followers must both be, at least to some extent, at that point. That is the test. So we say that you follow any religious path. Which one doesn’t matter. We want to see whether you are a lover of God. That is our propaganda. And if one is serious about loving God, it doesn’t matter which way he’ll develop that dormant love. If a person wants to be a very nice student of mathematics, it doesn’t matter from which university he takes the degree. Students sometimes go to other countries for education. So if one is serious about loving God, then it doesn’t matter in which way he learns that art. He won’t discriminate, “Oh, I must learn this art from this university.” No. Any university. It doesn’t matter. So our principle is that we are teaching love of God. Those who are after God are coming to us. It does not matter whether they are in America, in Russia, in Africa, or Canada. They are coming. And the method is simple. Chant the holy name of God. If you have a name for God, chant it. We preach this. We don’t say that you must chant “Kṛṣṇa.” If you know any name for God, then chant that. If you haven’t got any name of God, then chant our conception of the name of—“Kṛṣṇa.” Lord Caitanya says that there are many names of God and in each name the full potency of God is there. And there are no hard and fast rules for chanting the holy name of God. Anyone can chant anywhere, at anytime, in any circumstances. Lord Caitanya says, “My Lord, You are so merciful that I can associate with You simply by chanting Your holy name. But I am so unfortunate that I have no attraction for that.” We are teaching our students to chant. They always carry a bead bag, and they chant: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, where is the loss? Where is the want of time? While walking in the street they are chanting. I am sitting here talking with you. As soon as I finish I shall chant Hare Kṛṣṇa. Where is the difficulty? But ask people to chant the holy name of God, and they won’t accept. That is unfortunate. Chanting is such a simple thing. You don’t have to go to the church or the temple or hell or heaven—in any condition you can chant the holy name of God. But people are so unfortunate they won’t accept this theory. There is no charge, there is no loss. If there is some gain, why not try for it? Kṛṣṇa Will Accept and Reciprocate *When we respond to Kṛṣṇa’s request to offer what we have to Him, we won’t be disappointed.* By Brajanātha Dāsa Even though everything belongs to Kṛṣṇa, He kindly accepts our loving offerings to Him. Lord Kṛṣṇa tells Arjuna in the *Bhagavad-gītā* (9.26), “If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.” If there is no love and devotion behind the offering, the magnitude of the offering is not important to Him. The Lord says bhaktyā in the second line of the verse and bhakty-upahṛtam in the third line, emphasizing that He will accept whatever is offered to Him with *bhakti* (devotion). Do those who make offerings with love and devotion receive a reciprocal response from Kṛṣṇa? The Lord is universally reciprocal: He allows everyone to love Him, and everyone will benefit from His love. If one avoids Him, He reciprocates by staying out of one’s life and allowing one to be governed by the impartial law of *karma*. When one tries to connect with Him through devotion, He reciprocates by giving His mercy according to the degree of one’s love and devotion. Devotion attracts Kṛṣṇa and directly connects one with Him. When one experiences His magnificent reciprocation, one feels inspired to offer Him all the love of one’s heart. When one offers service to Kṛṣṇa, one simultaneously becomes enriched because everyone is part of Kṛṣṇa. Prahlāda Mahārāja explains this principle in the *Bhāgavatam*: When one decorates one’s face, the reflection in the mirror is also decorated. Similarly, when one offers something to the Lord with love and devotion, one simultaneously becomes enriched by the Lord’s mercy. We need to discover the principle that “I am an eternal lover of the Lord, and by offering service to the Lord with love and devotion I become blissful because I am part of Him.” Out of His causeless mercy Kṛṣṇa accepts even the smallest token of our offering if it is offered with love and devotion. When Kṛṣṇa asks us to make such an offering, He is inviting us to reawaken our eternal, blissful relationship with Him. The key ingredient in the offering process is love and devotion. The following are examples of Kṛṣṇa responding to those who offered Him a leaf, a flower, a fruit, or water with love and devotion. *Patram: Leaf* Kṛṣṇa in His incarnation as Caitanya Mahāprabhu responded with special mercy toward surrendered souls. The cowherd boy known as Kusumāsava in Kṛṣṇa’s līlā (pastimes) later became Kholāvecā Śrīdhara during Caitanya Mahāprabhu’s līlā at Nabadwip. Kholāvecā Śrīdhara was a very simple devotee who offered with love and devotion to Caitanya Mahāprabhu all four items mentioned in *Gītā* 9.26. Only through love and devotion in offering to the Lord does a devotee become eternally connected with Him. Lord Caitanya would eat His lunch only on banana-leaf plates that Kholāvecā Śrīdhara had provided. Because of Śrīdhara’s devotion, everything the Lord ate from these leaf plates tasted like nectar. When Caitanya Mahāprabhu offered Śrīdhara liberation from birth and death, Śrīdhara replied, “Let that brāhmaṇa (Śrī Caitanya) who forcibly took away my banana leaves be my Lord birth after birth. Let me always engage in the service of the lotus feet of that brāhmaṇa who constantly quarreled with me.” *(Caitanya-bhāgavata*, *Madhya-khaṇḍa* 9.224–225) *Puṣpam: Flower* Lord Kṛṣṇa in His Viṣṇu form performed an interesting līlā with Gajendra, an elephant. Gajendra was sporting with his family in a beautiful celestial lake filled with lotus flowers. As he was at the peak of enjoying, suddenly a crocodile caught his leg in its powerful jaws, and a great battle took place. Neither Gajendra’s strength nor his family members could save him. When he was on the verge of death, he remembered the Lord and, with his trunk, plucked a lotus flower (puṣpam) and raised it up toward the sky with tears of love and affection. He offered it to the Lord while reciting a beautiful prayer of surrender. Through that flower Gajendra was not praying to the Lord to save him from pain or death; rather he was offering the Lord his heart and his life. “Do anything you want with me; I am yours.” And because of that one gesture of Gajendra’s offering one little flower with love and devotion, the Supreme Lord descended from the spiritual world, rescued Gajendra from the crocodile, and sent Gajendra to Vaikuṇṭha, the spiritual world. *Phalam: Fruit* Lord Kṛṣṇa performed a glorious līlā with a fruit seller. In that pastime, Lord Kṛṣṇa, as a toddler, went out of His house with a few grains to barter with a fruit vendor. The fruit vendor felt love for the Lord as she admired His enchanting and effulgent face. She piled His arms full of fruits (phalam), and in exchange the Lord gave her a few grains, which filled her basket with valuable jewels. This pastime confirms that when something is offered to Kṛṣṇa with love and devotion, Kṛṣṇa will reciprocate many millions of times over, both materially and spiritually. *Toyam: Water* One day while King Satyavrata was performing austerities and offering the Lord palmfuls of toyam (water) on the bank of the River Kṛtamālā, the Lord appeared in his palms as Matsya-avatāra, the fish incarnation. He later protected the king, along with ṛṣis, herbs, seeds, and other living entities. The Lord taught Vedic knowledge to King Satyavrata and the ṛṣis. King Satyavrata took his next birth as Vaivasvata Manu, who is mentioned in *Bhagavad-gītā* (4.1) as having received the science of the Gītā from the sun-god. Toyam generally means water. However, Śrīla Prabhupāda said that it can also mean other liquids, such as milk. In that connection he related the līlā of Kṛṣṇa with Pūtanā, the evil witch who approached the Lord to breastfeed Him. The Lord accepted her as His mother, sucked the milk from her breast, and elevated her to the destination befitting His mother. Pūtanā didn’t approach the Lord with love and devotion to breastfeed Him. But when Pūtanā saw the Lord, He as the Supersoul residing in her heart gave her the intelligence to realize that the child she would breastfeed was none other than the Supreme Personality of the Godhead. In that consciousness, Pūtanā took Kṛṣṇa onto her lap to poison Him. The Lord accepted her as His mother, but while sucking milk He closed His eyes because it was necessary to kill her, despite her offering milk. In exchange for her offering of milk, she attained a position like His mother’s. If Pūtanā could attain such an exalted position in spiritual life by neglectfully, enviously offering milk to Kṛṣṇa, what is to be said of mother Yaśodā, the other gopīs, and the cows, all of whom served Kṛṣṇa with great affection and love, offering everything for His satisfaction? Many chapters in the Tenth Canto of *Śrīmad-Bhāgavatam—*especially those describing Kṛṣṇa’s childhood pastimes such as Govardhana Pūjā and His meeting the wives of the ritualistic brāhmaṇas—offer vivid descriptions of milk and milk products being prepared by devotees and offered to the Lord. *When Kṛṣṇa Accepted an Unoffered Offering* Sudāmā was a classmate of Kṛṣṇa’s who later in life was very poor. At the request of his wife, He once visited Kṛṣṇa in His opulent city of Dwarka. He had nothing to give Kṛṣṇa but simple chipped rice, which he hesitated to offer. But Kṛṣṇa seized the rice and ate a morsel of it even though Sudāmā had not offered it to Him, and He rewarded Sudāmā with celestial riches even though he hadn't asked anything from Kṛṣṇa. This is an example of sakhya-rasa, the ecstatic exchange between Kṛṣṇa and His devotee in the mood of fraternity. All pure devotees long to serve Kṛṣṇa, and Kṛṣṇa longs for the love of His devotees. *When Kṛṣṇa Provided the Offering* While the Pāṇḍavas were in exile to fulfill the condition of the deceptive dice game they lost, the sun-god gave Yudhiṣṭhira Mahārāja an akṣaya-pātra, an inexhaustible divine pot that could supply any amount of food if Draupadī herself had not eaten. Knowing the uniqueness of the divine bowl, Duryodhana, who never spared any chance to embarrass the Pāṇḍavas, asked Sage Durvāsā to visit the Pāṇḍavas with his thousands of disciples after Draupadī had finished her meal. The Pāṇḍavas would thus be unable to provide food to Durvāsā Muni and his entourage. This would infuriate Durvāsā Muni, who is known widely for his short temper and curses. In this pastime, to pacify Durvāsā Muni (satisfy his and his disciples’ appetites), Kṛṣṇa ate a small amount of vegetable remaining in Draupadi’s divine pot, so the Muni and his followers became fully satisfied and did not cause any trouble to the Pāṇḍavas. There was nothing in the divine pot for Draupadi to offer to the Lord, but Kṛṣṇa found some morsel of vegetable (manifested by Him) sticking to the pot and accepted it because He was satisfied with Draupadi’s devotional service, and the problem was solved by Kṛṣṇa’s being satisfied. *Hungry for His Devotees’ Love* By all these pastimes, the Lord intended to demonstrate and impart to the world that it is not the magnitude of the offerings that matters, but the love and devotion with which one makes them. Kṛṣṇa just wants love and devotion. In *Bhagavad-gītā* (9.26) Kṛṣṇa emphasizes the love and devotion of the devotee, and that is what He sees when one offers Him something. The Lord is ātmārāma (self-satisfied), but He is hungry for the love and devotion of His devotees. By His own will He loves their loving exchanges. The above pastimes illustrate Kṛṣṇa’s acceptance of devotees’ sincere offerings without regard for their social status. In *Śrīmad-Bhāgavatam* (11.27.16–18) Kṛṣṇa tells Uddhava, “One should worship Me in My deity forms by offering the most excellent paraphernalia” but “even very opulent presentations do not satisfy Me if they are offered by nondevotees”—meaning without love. To be accepted by Kṛṣṇa, our offerings need to be made with love. We must keep Him in the center of our life *(Gītā* 9.26), or at least within the circle of our life *(Gītā* 9.27), and strive to make Him happy in every aspect of our life. When one offers one’s heart and soul to Kṛṣṇa, one’s life is made perfect by His mercy. *Brajanātha Dāsa, PhD, and his wife, Suvarṇa Rādhā Devī Dāsī, PhD, both disciples of His Holiness Rādhānāth Swami, live in Longmont, Colorado, with their two daughters. They are active in book distribution and in serving Śrī Śrī Rādhā-Govinda at ISKCON Denver.* Do All Paths Lead to the Same Goal *What does Kṛṣṇa mean when He says, “Everyone follows My path”* By Caitanya Caraṇa Dāsa What is Kṛṣṇa really saying in *Bhagavad-gītā* 4.11? Some people claim that the *Bhagavad-gītā* (4.11) teaches “All paths lead to the same goal.” However, what this verse literally says is different: “Everyone is on My path.” Additionally, this all-paths-same-goal claim has fatal problems—logical, contextual, philosophical, and textual. Logical: The all-paths-same-goal claim makes the *Gītā* itself redundant. Here’s how. Kṛṣṇa speaks the *Gītā* to help Arjuna resolve his dilemma about the right thing to do (2.7). If whatever Arjuna does, he will still attain the same goal, why does Kṛṣṇa need to speak the *Gītā*? Even more fundamentally, why does Arjuna even have a dilemma? If we came to a fork in the road and knew that both the roads ahead would take us to the same place, we wouldn’t get too worked up about which road to choose. Then why does Arjuna get so worked up? Suppose Arjuna didn’t know about the all-paths-same-goal claim at the start of the *Gītā*. Even then, he came to know about it in the *Gītā*’s fourth chapter. Why, then, did he continue hearing the *Gītā*’s complex philosophy for fourteen more chapters? Evidently, because he knew that different choices would lead to different consequences; therefore, he wanted Kṛṣṇa’s guidance so that he could choose wisely. Contextual: What happens if we apply this idea to Arjuna’s battlefield context and specifically to his dilemma: to fight or not. Do both choices lead to the same results? Certainly not. Neither for Arjuna himself, nor for society at large. Arjuna’s immediate fate would be different—if he doesn’t fight, he will be killed or be left a pauper; if he fights and wins, he will reign in royal prosperity. What about society’s fate? If Arjuna fights and the Pāṇḍavas win, the virtuous Yudhiṣṭhira will become the king and lead the kingdom to virtue and spirituality. If he doesn’t fight and the Pāṇḍavas lose, the impudent Duryodhana will become the king and use the kingdom for his self-centered indulgence. Clearly, these results are hugely different. While the all-paths-same-goal claim might not apply to Arjuna’s specific situation, might it apply to humanity’s overall spiritual journey: do all spiritual paths lead people to the same goal? No. Let’s consider two problems with this claim. Philosophical: When comparing various paths, Kṛṣṇa states explicitly and repeatedly that different paths lead to different results. Here are some references: 3.31–32, 4.39–40, 7.23, 8.15–16, 8.26, 9.11–14, 9.25, 12.5–7, 14.18, 15.11, 16.23–24, and 18.58. Textual: Kṛṣṇa never says directly anything close to “All paths lead to the same goal.” The words that are interpreted to say so state literally “All people are on My path.” How, then, are they read to mean “All paths lead to the same goal”? By complex linguistic maneuvering involving at least two major steps. 1. Replace “Kṛṣṇa” with “goal.” Kṛṣṇa doesn’t use any word in the verse that could be translated to mean “goal.” Then, where does that word “goal” come from? It is a replacement for mama (“My,” i.e., Kṛṣṇa’s). Some *Gītā* translators try to universalize the *Gītā* by replacing references to the personal divinity Kṛṣṇa with a more universal-sounding “goal.” 2. Assume the use of a transferred epithet. An example of such usage is “The traveler walked a lonely path.” The path being insentient can’t be lonely; it is the traveler on the path who is lonely. But this literary device transfers the epithet “lonely” from “path” to “traveler.” If a transferred epithet were used in this verse’s second half (*mama vartmānuvartante manuṣyāḥ pārtha *sarvaśaḥ**), then the epithet “all” (*sarvaśaḥ*) would be transferred from the word near it (“people,” mānuṣyāḥ) to a word much further away (“paths,” vartma). While the *Gītā* does use literary devices, there isn’t anything in the context to suggest that such a nonliteral reading is necessary. Nonliteral readings are sometimes used when the literal readings don’t make sense. But here, it is the nonliteral reading that doesn’t make sense; hence, it can be deemed invalid. *Will All Paths Lead to the Same Goal When the Goal Is All-Pervading?* In countering the all-paths-same-goal claim attributed to the *Bhagavad-gītā* (4.11), Śrīla Prabhupāda gives an example: Consider a railway station with many trains headed in different directions. Just as those who board different trains will end up at different destinations, so will those who follow different paths in life. Objecting to this example, some people argue, “This logic applies to material destinations, which are limited to one particular place; it won’t apply to the supreme spiritual destination, which is all-pervading.” However, this objection misses the point. If the pertinent point for perceiving the supreme spiritual reality were its all-pervasiveness, then why would we need to go to any destination at all? That spiritual reality, being all-pervading, is already present where we are; there would be no need for any path at all. Simultaneously, it is true that the supreme spiritual reality is right here, right now, inside us and outside. The *Gītā* explains this reality to be existing all-pervasively at various levels (6.28–30), with the zenith being the all-attractive Supreme Person, Kṛṣṇa. And the *Gītā* does state that Kṛṣṇa is always with us (15.15) and that we can all live with Him, even while we are in this world (12.8). But the prerequisite is that our consciousness be absorbed in Him. And for most of us, our consciousness is absorbed in various mundane things, not in Kṛṣṇa. Given our situation, all paths won’t have the same effect on our consciousness; the consciousness of someone who follows the path of constantly pursuing sensual pleasures will become absorbed in sensuality, not in Kṛṣṇa. That’s why all paths won’t lead us to the same goal; we need to follow specific paths with practices potent enough to redirect our consciousness from the world to Kṛṣṇa. Even though the supreme spiritual reality is all-pervading, what stops us from perceiving it is not its location, but the location of our consciousness, the object in which our consciousness is absorbed. Because various paths will change that object of absorption in different ways, all paths won’t lead us to the same goal. *How Is Everyone on Kṛṣṇa’s Path?* Still, a question may remain: how is the literal reading of the verse—“Everyone is on My path”—to be understood? Aren’t some people, even many people, making choices and leading lives that are taking them away from Kṛṣṇa and even from spirituality in general? Yes. Still, they are on the one same journey of consciousness, wherein they are striving for some object of consciousness that will grant supreme fulfillment. As Kṛṣṇa is the all-attractive supreme reality who alone can provide such fulfillment, it can be said that they all are searching for Him. That is, everyone is on His path—everyone is on the one same journey of consciousness that is meant to culminate in Kṛṣṇa consciousness. Though many, even most, people may be turned away from Kṛṣṇa, He still offers everyone opportunities to turn toward Him, from their place and at their pace. Let’s see how. From our place: No one is disqualified from turning toward Kṛṣṇa, even if they are unqualified in the sense of not having adequate spiritual credentials or even spiritual interests. Everyone, even the most fallen, can get aboard the boat of spiritual knowledge (4.36) and take shelter of Him (9.32). At our pace: Though Kṛṣṇa wants us to attain eternal life and love as quickly as possible—hence His clarion call to just surrender to Him (18.66)—He acknowledges that not everyone will be ready for such spiritual focus. He accommodates such people, by providing them gradual pathways that are comfortable for them; He even urges that such people not be disturbed by instructions that are too advanced for them (3.26). Access His grace: Kṛṣṇa accompanies us all personally as the Supersoul. He directs our wanderings in material existence (18.61) while giving us the necessary resources for the journey (15.12–15). Through all our travels and travails, He is forever wanting and waiting and working for us to turn toward Him. Thus, Kṛṣṇa’s teachings offer what might be described as user-friendly spirituality. To further appreciate His teachings, let’s consider four ways by which He manifests incredible inclusivity: 1. Acknowledges multiple paths for spiritual growth 2. Accommodates seekers who don’t agree with His recommendation 3. Values multiple conceptions of ultimate reality 4. Allows, even aids, the worship of other gods Let’s take a closer look at each of these features. *Kṛṣṇa Acknowledges Multiple Paths for Spiritual Growth* Though He unequivocally recommends *bhakti-yoga* (18.66), He also asserts that multiple seemingly opposite paths such as *karma-yoga* and *jñāna-yoga* are spiritually beneficial (5.2). And He emphasizes that following these paths is unfailingly auspicious (6.40). Let’s understand how these two statements are harmonized, even integrated, in Kṛṣṇa’s compassionate message. The *Bhagavad-gītā* calls humans to rise from the material, mortal level of reality to the spiritual, immortal level of reality. For this ascent, it offers different spiritual paths known as **yoga*s*. The word *yoga* comes from the root yuj, which means “to connect.” The various *yogas* seem at first glance drastically different. For example, *karma-yoga* centers on action, *jñāna-yoga* on renunciation. Yet the *Gītā* (5.4) deems ignorant or childish *(bālāḥ)* those who get carried away by such differences. Just as children frequently don’t see beyond externals, these neophyte seekers can’t see beyond the external dissimilarities to the essential similarity: the same destination that both intend to achieve. Both aim to raise seekers from matter to spirit; hence both are auspicious, as the *Gītā* has asserted earlier (5.2). Such *Gītā* verses are meant to inject a sense of urgency into tarrying neophytes. When people are caught in the throes of materialism, destined toward an unknowably long sentence of suffering in material existence, any way out of those clutches is good. For them to quibble over the relative merits of different *yogas* while practicing none is a self-induced spiritual catastrophe. To stop such quibbling, the *Gītā* emphasizes the similarities among various *yogas*, thereby urging people to begin some yoga without delay. Once this initial part of the rescue mission is accomplished and materialists have become *yogis*, the *Gītā* goes into technical comparison of different *yogas*. Though all *yogas* raise seekers from matter to spirit, not all *yogas* can be practiced by those who are at the lowest levels of material illusion. For example, without a significant level of knowledge and renunciation, *jñāna-yoga* is difficult to practice. Moreover, all *yogas* don’t take their practitioners to the highest levels of spiritual enlightenment*—jñāna-yogīs* attain the impersonal aspect of the ultimate reality, not the all-attractive personal divinity Kṛṣṇa, who is the zenith of reality. *Bhakti-yoga* reaches down to the lowest level; it can be practiced even by those in the mode of ignorance (9.32). And it extends up to the highest level (12.3–7), enabling seekers to go beyond realization of the impersonal absolute (Brahman) to the personal absolute (Bhagavān). That’s why the same *Gītā* that initially emphasizes the similarities of different *yogas* concludes by differentiating between them when it categorically endorses *bhakti-yoga* alone (18.66). *Kṛṣṇa Accommodates Seekers Who Don’t Agree with His Recommendation* While discussing whether prescribed sacred duties should be continued or renounced, Kṛṣṇa declares conclusively that such duties should be continued, for they can purify even great souls (18.5). Yet He doesn’t condemn those holding the opposite view; He respectfully calls them manīṣiṇaḥ, learned people (18.3). Why does Kṛṣṇa respect them? Because He sees beyond their incorrect philosophical conceptions to what is good in them: their serious spiritual aspirations. They are earnestly pursuing something beyond the material—and that earnestness deserves appreciation, for it is rare (7.3). Kṛṣṇa’s example underscores how we can appreciate people who disagree with us. We need to see them as multi-dimensional beings; their opinions are only one part of who they are. Instead of reducing them to their opinions, we can stretch our vision beyond our disagreement and seek whatever good is in them. They may be polite, philosophically minded, spiritually inclined, deeply committed to their path, or concerned about something bigger than themselves. What if we can’t find anything good in them? They still are precious parts of God—all living beings are (15.7). For that, they deserve our appreciation. Even for those who are spiritually uninformed and materially infatuated, Kṛṣṇa recommends level-appropriate engagements and disapproves the disturbing of their minds (3.26). This implies that instead of criticizing their philosophical conceptions, we can use our creativity to help them experience spiritual solace deeper than whatever they have experienced in their present paths. Enlivened by that experience, they are more likely to reexamine their philosophical conceptions and, more importantly, their life-direction. Essentially, we need to see people as partners, not opponents, in the search for the truth. Of course, some people may stay antagonistic, no matter how amiable our conduct. If their hostility is unremitting, then we may need to end the discussion and serve them through our prayers. But frequently when we change our attitude from inimical to cordial, then we will speak and act, consciously and subconsciously, in ways that get people’s defenses down. The more they become open to the *Gītā’s* illuminating wisdom, the more it empowers them to overcome their misconceptions. *Kṛṣṇa Values Multiple Conceptions of Ultimate Reality* Though Kṛṣṇa unambiguously establishes Himself as the personal divinity who is the highest manifestation of the ultimate reality (7.7, 10.8, 14.27), He simultaneously values multiple other conceptions of the ultimate reality for souls on the long journey of spiritual evolution (9.15). He even acknowledges that those with nonpersonal conceptions of divinity may also reach the ultimate reality in a manifestation suitable for them (12.3–4, 18.54). As an example, let’s consider two ways the *Gītā* approaches oneness: as a spiritual foundation and as a spiritual conclusion. As a spiritual foundation (9.15): The *Gītā* lists oneness as one of three intermediate states of divine consciousness. (The other two states are perceiving the divine as the universe and as the multiplicity of *devatās*.) This notion of oneness centers on realizing that we share with God the same essential spiritual substance—we are *sat-cit-ānanda* (eternal-cognizant-blissful), and so is God. This realization lays the foundation for further exploration of the nature of God. Some seekers may gradually realize that while they are by nature one with God, He is far greater than them in potency. Eventually, they may realize and relish the personal manifestation of God as the summit of reality. Alternatively, some seekers may attain oneness with the impersonal manifestation of God. Their trajectory is delineated in the twelfth chapter (12.1–5). As a spiritual conclusion (9.11–12): This section refers to that notion of oneness which sees itself not as the foundation of the spiritual journey, but as its conclusion. Such a notion denies any possibility for God to have a personal dimension. It therefore deems the descent of God in a personal form an illusory appearance that may be of temporary use on the spiritual journey, but must be eventually discarded as an illusion to focus exclusively on absolute oneness. The *Gītā* (9.11) condemns such a conception about the personal descent of God with the specific strong word *avajānanti*, which means not just ignorant, but misled. *Jānanti* is to know, ajānanti is to not know, *avajānanti* is to know something wrong, as the opposite of what it actually is. The next verse (9.12) declares that those with such notions end up lost. *Kṛṣṇa Allows, Even Aids, the Worship of Other Gods* The Abrahamic monotheistic traditions frequently depict God to be jealous; He forbids the worship of any other gods and even approves the destruction of their places of worship. In contrast, the *Bhagavad-gītā* reveals a God who is not jealous but is zealous. Kṛṣṇa as God is concerned not about guarding His position as the exclusive object of worship, but about facilitating the spiritual evolution of everyone. Though He declares that the enlightened devote themselves wholeheartedly to Him (7.19, 9.13–14, 15.19), He simultaneously sets up a system of surrogate divinities, known as devatās, who are cosmic administrators and can receive worship from those who aren’t ready to worship Him (3.11–13). Not only that, He provides the necessary faith to those who gravitate toward the worship of devatās (7.21), and He even empowers the devatās to fulfill the prayers of their worshipers without demanding any credit or worship for Himself (7.22). No doubt, Kṛṣṇa unambiguously describes His supreme position as the source of all the gods (10.2). And He also unequivocally urges everyone to give up all other forms of worship and surrender to Him alone (18.66). But does this call demonstrate His jealousness? No, it too demonstrates His zealousness, albeit in a different, more direct way. This call expresses Kṛṣṇa’s compassionate desire that souls ready to worship Him return to Him as quickly as possible by taking the best path for their spiritual growth: the path of pure devotional service to Him. Thus, both in arranging for the worship of other gods and in endorsing His exclusive worship, Kṛṣṇa demonstrates the same zealousness for others’ elevation—a zealousness customized according to their level of receptivity. Such is the subtle and sophisticated nature of Kṛṣṇa’s teachings. Though He doesn’t teach the all-paths-same-goal notion, He is by no means exclusivist; He expertly extends Himself to accommodate and elevate everyone. *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”). This article was adapted from his book Relishing Bhagavad Gītā.* The Epitome of Love *Pure love exists only on the spiritual platform, and Lord Kṛṣṇa’s dearest devotees show us what it means.* By Gaurāṅga Darśana Dāsa Pure love manifests as the desire to serve the beloved in all circumstances, without considering one’s own happiness or unhappiness. Every living entity is a part of God, and thus has an eternal relationship with Him. Although each of us has relationships with many others in this world, these begin when we enter a material body and end when we leave it. But we are eternally related to the Supreme Lord Śrī Kṛṣṇa. The source of the love within all of us is Kṛṣṇa, and Kṛṣṇa is also the ultimate object of our love. Therefore, everyone loves Kṛṣṇa the most, and it is Kṛṣṇa who loves everyone the most. *Love Is Eternal* Just as the living being is eternal, his love for God is also eternal. If we love someone, we love the things and people related to that person. Thus, understanding one’s eternal relationship with God and loving Him don’t make one indifferent to friends and family members, but make one love them in true spirit. Kindness and love centered on God make people more united and broadminded. The love of pure devotees is meant not only for themselves or their immediate family, but spreads everywhere and to everyone. On the other hand, love disconnected from God doesn’t ultimately have much substance to satisfy even oneself. Due to the covering of material illusion, a conditioned soul is overwhelmed by forgetfulness of his relationship with God and starves due to lack of experiencing pure love in material, temporary relationships. The process of *bhakti-yoga* is meant to awaken pure love. When one’s love for Kṛṣṇa is not covered by illusion, the nourishment and pure happiness one experiences in the heart is beyond the imagination of any ordinary mortal. Of all those who love Kṛṣṇa, the residents of Vrindavan are the topmost. They possess the most extraordinary love for Kṛṣṇa. Amongst them, the *gopīs* are endowed with the greatest love for Kṛṣṇa. They have no interest in their own pleasure or removing their own pain. They render service with body, mind, and words only for Kṛṣṇa’s happiness. *Love Is Selfless* Pure love is characterized by selflessness, a service attitude, and constant remembrance of the beloved. A glimpse of such pure love can be seen in the relationship between a mother and a small child. A mother serves her child selflessly, even compromising her own needs. She nourishes the child with milk from her own body and is ready to attend to the child at all times, even in the middle of the night. Such love, however, seems to slacken as the child grows, and often may not exist throughout the lives of the mother and the child, due either to circumstances or to the individuals’ changing priorities. If this is the case with the mother-child relationship, how much more does it apply to other relationships in this material world. Thus, although exchanges of love exist in this mortal world, they are temporary and often volatile. In contrast, love on the spiritual platform is purely selfless and eternal. Śrīla Prabhupāda writes, “When activities are enacted on the platform of personal sense gratification, they are called material activities, but when they are enacted for the satisfaction of Kṛṣṇa, they are spiritual activities. For example, on the material platform, the servant would not serve the master if the payment is stopped. That means that the servant engages himself in the service of the master just to satisfy his own senses. On the spiritual platform, however, the servitor of the Supreme Personality of Godhead serves Kṛṣṇa without payment, and he continues his service in all conditions. That is the difference between Kṛṣṇa consciousness and material consciousness.” (Kṛṣṇa, Chapter 29) The *gopīs* of Vrindavan exemplify such pure and perfect Kṛṣṇa consciousness. Their love and service are selfless, and their constant meditation is how to serve Kṛṣṇa and please Kṛṣṇa. *Remembering the Beloved* To somehow or the other remain always engrossed in thoughts of Kṛṣṇa is the essence of devotional service. The *gopīs* do so naturally and spontaneously, although engaged in many household activities. > yā dohane ’vahanane mathanopalepa > preṅkheṅkhanārbha-ruditokṣaṇa-mārjanādau > gāyanti cainam anurakta-dhiyo ’śru-kaṇṭhyo > dhanyā vraja-striya urukrama-citta-yānāḥ “The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Kṛṣṇa and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Kṛṣṇa consciousness they automatically acquire all desirable things.” *(Bhāgavatam* 10.44.15) The *gopīs* are not born in brāhmaṇa or kṣatriya families, but in vaiśya families, that too not in big mercantile communities but in cowherd communities. They are not considered well educated, although they have heard all sorts of knowledge from brāhmaṇas. Śrīla Prabhupāda writes, “The exemplary character of devotional service manifested by the devotees of Vrindavan is the purest type of devotion. The *gopīs* particularly showed pure devotional service toward Kṛṣṇa, so much so that Kṛṣṇa Himself remained indebted to them. Lord Caitanya thus said that the devotional service manifested by the *gopīs* in Vrindavan excelled all other methods of approaching the Supreme Personality of Godhead.” (Kṛṣṇa, Chapter 32) Exhibiting the topmost example of kṛṣṇa-prema, the *gopīs* display their love, youth, and beauty only for increasing Kṛṣṇa’s joy. Their attitude of selfless service and dedication to Kṛṣṇa is worshiped even by exalted devotees such as Uddhava. *The Topmost Display of Love* The highest form of love between a devotee and Kṛṣṇa can be seen in the selfless service of the *gopīs* of Vrindavan. The *rāsa* dance Lord Kṛṣṇa performed with the *gopīs* is the topmost display of such pure love between God and His energies. When mortal beings see God as ordinary and consider Him one of them, they misunderstand His divine activities. However, just as Kṛṣṇa’s lifting of Govardhana Hill and His killing of great demons like Pūtanā are all extraordinary activities, similarly, the *rāsa* dance is also an uncommon spiritual pastime of Kṛṣṇa’s and cannot be imitated or criticized by any ordinary person. *Śrīmad-Bhāgavatam* states that Lord Kṛṣṇa’s *rāsa* dance took place on the *śarat-pūrṇimā*, the full-moon night of autumn, the most beautiful night in the year. In the festive and cool ambience of *śarat-pūrṇimā* in Vrindavan, the moonrise increased Kṛṣṇa’s desire to dance with the *gopīs*. Kṛṣṇa began to play His flute, and the *gopīs* all over Vrindavan left their respective engagements and rushed to Kṛṣṇa, who was standing at Vaṁśīvaṭa. Some of them were forbidden by their relatives to leave home, but they disregarded them and went to Kṛṣṇa. A person who becomes attracted by the Supreme Lord Kṛṣṇa loses interest in all external obligations. Initially Kṛṣṇa spoke a few words to send the *gopīs* back, but later He initiated the *rāsa* dance with them. The apparently immoral activity of Kṛṣṇa’s dancing with the *gopīs* of Vrindavan is not a display of material lust, which is like iron, but of pure spiritual love, which is like gold. The *rāsa-līlā* is not an ordinary activity but is transcendental, as explained elaborately by the Vaiṣṇava *ācāryas*. Here are various reasons to understand the divinity of the *rāsa-līlā*. • Kṛṣṇa’s age when He enjoyed the *rāsa* dance with the *gopīs* was eight years. Even from an external perspective, a child of that age cannot be lusty for women. • Kṛṣṇa is Bhagavān, the Supreme Lord endowed with all six opulences in full, and thus has no desire that needs to be fulfilled. Therefore His dance cannot be like the ordinary dancing of young boys and girls. • The *gopīs* are transcendental expansions of Kṛṣṇa’s pleasure potency, and as His potency they are nondifferent from Him. The *gopīs* are on an equal level with Kṛṣṇa as His eternal associates. In the *rāsa-līlā*, Kṛṣṇa looked at the *gopīs* and touched them exactly as a child enjoys playing with the reflection of his body in a mirror. • Kṛṣṇa was enjoying with His own internal energy, *svarūpa-śakti*. • In pure spiritual bodies, Lord Kṛṣṇa and the *gopīs* exchanged transcendental love in the *rāsa-līlā*. They don’t have material bodies, and thus there is no question of material lust. • Kṛṣṇa’s *yogamāyā* orchestrated His *rāsa* dance, and not *mahāmāyā*, which induces dances between boys and girls on the basis of material lust. The *gopīs* went to Kṛṣṇa with the transcendental desire to satisfy Him with their spiritual love. • Kṛṣṇa is the Supersoul (Paramātma) in everyone’s heart. During the *rāsa-līlā*, Kṛṣṇa was beside each *gopī*, unseen by the others. He was so kind to the *gopī*s that instead of sitting in their hearts to be appreciated in *yogic* meditation, He seated Himself by their sides and showed them special favor in pure love. • Kṛṣṇa is self-satisfied (*ātmārāma*); He does not require anything beyond Himself for His satisfaction. At the same time, He is not ungrateful. But because the *gopīs* desired to have Kṛṣṇa as their husband, He fulfilled their desire. • Kṛṣna is self-sufficient (*āpta-kāma*); all His desires are automatically fulfilled. He has no unfulfilled desires. He cannot be lusty. Even if He were lusty, He doesn’t need to take help from others to satisfy His lusty desires. • Kṛṣṇa is the supreme creator and proprietor of this entire cosmic manifestation, and everything belongs to Him. Thus if He dances with the *gopīs*, He cannot be accused in any way. It is the purest display of love between the Lord and His devotees. • Even devotees of Kṛṣṇa like Arjuna and Haridāsa Ṭhākūra didn’t succumb to material lust when approached by Urvaśī and Māyā herself, respectively. So how can their worshipable Lord Kṛṣṇa be subjected to material lust? • Lord Caitanya and great paramahaṁsas in the renounced order of life like Śukadeva Gosvāmī and the six Gosvāmīs of Vrindavan hear and relish the loving pastimes of Kṛṣṇa with the *gopīs*. So in no way can these exchanges be ordinary lust. *Testimony for the Purest Love* Once, after going to Mathura, Lord Kṛṣṇa sent His dear associate Uddhava to Vrindavan with a message for the *gopīs*. When the Vraja-*gopīs* met Uddhava, who resembled Kṛṣṇa, they remembered Kṛṣṇa’s pastimes and loudly wept in separation from Kṛṣṇa. Uddhava tried to console the *gopīs* and related to them Kṛṣṇa’s message. Uddhava stayed in Vraja for several months reminding the Vraja-vāsīs about Kṛṣṇa in various ways. Seeing how the *gopīs* were totally absorbed in Kṛṣṇa, Uddhava was supremely pleased. He was an exalted minister in Dwarka and a dear associate of Kṛṣṇa. Yet he felt the spiritual urge to worship the glorious *gopīs*, although externally they were mere cowherd girls in a small village called Vrindavan. Desiring to offer them all respect, he sang their glories in five verses *(Bhāgavatam* 10.47.58–62). Uddhava sang these verses daily while he was in Vrindavan. *Aspired for Even by Great Souls* > etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo > govinda eva nikhilātmani rūḍha-bhāvāḥ > vāñchanti yad bhava-bhiyo munayo vayaṁ ca > kiṁ brahma-janmabhir ananta-kathā-rasasya [Uddhava sang:] “Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?” (10.47.58) High births as brāhmaṇas or even as Brahmā cannot compare to pure Kṛṣṇa consciousness. *Often Criticized, Yet Most Perfect* Uddhava continued singing, “How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Kṛṣṇa, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.” (10.47.59) Lord Kṛṣṇa is criticized by worldly people for His stealing butter, tending cows, wandering in the forest, eating with monkeys, dancing with others’ wives, and so on. Yet He, as the Supreme Lord, exists on the highest platform of purity and morality, and always remains praiseworthy by sensible people. Similarly, some people criticize the *gopīs* for being mere cowherd women living in the forest and behaving in an apparently improper way by associating with Kṛṣṇa. But these *gopīs*, constituted of the Lord’s pleasure potency (*hlādinī-śakti*), and are on the highest standard of purity and auspiciousness, even in comparison to the goddesses of fortune, and thus they are supremely glorious. *Surpasses Everyone Else’s Position* > nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ > svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ > rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- > labdhāśiṣāṁ ya udagād vraja-vallabhīnām “When Lord Śrī Kṛṣṇa was dancing with the *gopīs* in the *rāsa-līlā*, the *gopīs* were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?” (10.47.60) *“May I Get Their Dust, If Not Their Mood”* Having glorified the superiority of the *gopīs* over all others, Uddhava desires their service attitude, but thinks of its extreme rarity. Thus he desires only a particle of dust from their lotus feet: > āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ > vṛndāvane kim api gulma-latauṣadhīnām > yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā > bhejur mukunda-padavīṁ śrutibhir vimṛgyām “The *gopīs* of Vrindavan have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrindavan, because the *gopīs* trample them and bless them with the dust of their lotus feet.” (10.47.61) Being a humble Vaiṣṇava, Uddhava does not pray to be equal to the *gopīs* in their exalted stage of love, but rather to take birth as a bush or creeper in Vrindavan so that when they walk on him he will get their dust and be blessed. The shy *gopīs* would never agree to give their dust to a great personality like Uddhava; therefore he cleverly sought to get such mercy by taking birth as a plant in Vrindavan. Even Lord Brahmā also prayed for the good fortune of taking any birth in Gokula and having his head bathed by the dust falling from the lotus feet of any of its residents. Uddhava’s prayer is considered even more exalted. Uddhava desired a service attitude like the *gopīs*, with special *bhāva*, or feelings, for Kṛṣna, yet thinking himself unqualified for it, he humbly prayed for the dust of the *gopīs*’ feet. *Attained the Rarest Privilege* Uddhava sang further, “The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of *yogic* perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these **gopīs*’* bodies, and by embracing those feet the *gopīs* gave up all distress.” (10.47.62) Having established the glories of the *gopīs* in these five verses, Śrī Uddhava now directly offers his obeisances to them. Considering himself completely unqualified for such direct service to the Lord, Uddhava simply offers respects to the *gopīs* to attain their devotional mood. *My Fervent Prayer* > vande nanda-vraja-strīṇāṁ > pāda-reṇum abhīkṣṇaśaḥ > yāsāṁ hari-kathodgītaṁ > punāti bhuvana-trayam “I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these *gopīs* loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.” (10.47.63) Śrīla Viśvanātha Cakravartī Ṭhākura comments: Among all the devotees, those who worship Kṛṣṇa are the best, since Kṛṣṇa is Svayam Bhagavān, the Supreme Personality of Godhead endowed with all the six opulences in full. Among those devotees, Kṛṣṇa’s immediate assistants in His pastimes are more intimate, because of their loyalty in following Him. Among these intimate associates, Uddhava is the best, for Kṛṣṇa Himself said, “Among the devotees I am Uddhava; Uddhava is not less than Myself.” Uddhava, however, desired the dust and the service attitude of the *gopis*, and had the greatest regard for them. He did not give such regard even to the queens of Kṛṣṇa. Among all the *gopīs*, Śrīmatī Rādhārāṇī is the highest. This is the opinion of *Vaiṣṇava-toṣaṇī* [Śrīla Sanātana Gosvāmī’s commentary]. Uddhava then asked the *gopīs*, mother Yaśodā, and Nanda Mahārāja for permission to leave Vrindavan. He bade farewell to the Vraja-vāsīs and departed for Mathurā. *Final Word* One who faithfully hears Kṛṣṇa’s pastimes with the *gopīs* from the right sources will become completely freed from lusty desires and elevated to the highest level of spiritual understanding. > vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ > śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ > bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ > hṛd-rogam āśv apahinoty acireṇa dhīraḥ “Anyone who faithfully hears or describes the Lord's playful affairs with the young *gopīs* of Vrindavan will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.” (10.33.39) *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 thirty books, including the Subodhini series of study guides, children’s books such as* Bhāgavatam *Tales, and other self-enrichment books. He regularly conducts online and residential courses for both children and adults, and also oversees the temple worship at GEV.* Nescience and Transcendental Knowledge, Side by Side *An informed perspective on material existence helps us firmly fix our consciousness in the spiritual realm.* By Karuṇā Dhārinī Devī Dāsī To truly see the material world is to see that our patchwork material solutions will never succeed. Satellite photography gives us a real-time map of a town or city as if seen from a low-flying plane. A network of buildings, parking lots, parks, shopping centers, etc., appears to us—woven from asphalt, concrete, wood, steel, glass, and stucco. If we drop down closer, labels pop up for locations: Joe’s Donuts, Westside Shopping Mall, Dr. Tooth Dental Clinic, a school, an apartment building, a jewelry store, an auto shop, a golf course, and a thousand other designated locations. Each has its role to satisfy my need. I play golf and grow hungry; I stop to get a donut and a drink. I visit the dentist to care for the teeth that chew the donut, the jewelry store for my fiancī. After all, I require a wedding ring. I must frequent the repair shop to keep my car running well. I drive to an institution to secure an education. From patch to patch in the effort to stay satisfied, I find my needs filled in the urban network. It has taken several centuries to cover the landscape. Our diligent progress in a complex technology has allowed this massive sprawl, this elaborate arrangement of material convenience. Still, leaders of the *bhakti* tradition have always had some unique and surprising words to say about material expansion. In particular, the aerial view brings to my mind words from *Śrī*la Prabhupāda’s commentary on *Śrī* *Īśopaniṣad*: “Modern civilization is a patchwork of activities meant to cover the perpetual miseries of material existence.” We may require so many amenities to sustain a gratifying experience for our minds and bodies, yet spiritual authorities describe the endeavor for material satisfaction as not much more than sheer ignorance. The specific instruction is well presented in *Śrī* *Īśopaniṣad*, where the words vidyā and avidyā can be translated from the ancient Sanskrit as “knowledge” and “nescience.” To understand the viewpoint of the ācāryas, and to truly understand what’s required to make the best use of human life, we need to study what is knowledge and what is nescience. *Śrī* *Īśopaniṣad* particularly suggests that we understand knowledge and nescience side by side. *The Swan and the Herons* The term nescience is uncommon in modern language. Ne means “not,” and science, “to know.” So nescience, in the basic sense, means to not know. When Śrīla Prabhupāda translates the word avidyā into English as “nescience,” he employs this word with a particular connotation. More than ignorance, nescience is the determined cultivation of it, the determined invention of various means of enjoyment for the senses of the body, and the attempt to circumvent all the body’s deficiencies. While everyone has a particular quota of provisions and security endowed by the creator, to use the resources to pursue a system of bodily enjoyments and defensive measures does not actually suit the purpose of the body. To satisfy the palate for advanced scientific technology in the form of lightning-fast communication, fast food, medical treatment, travel, etc., the current marketplace demands super efficiency. As such, those who revel in the advancement of such efficiency may argue that spiritual practice is nescience. Śrīla Bhaktisiddhānta Sarasvatī tells a relevant story in his book Upākhyāne Upadeśa. Some herons were standing in a boggy pond when a swan passed by. One heron asked the swan, “Your eyes, face, and toes are reddish. Who are you?” The swan replied, “I am a swan.” “Where do you come from?” asked the heron. The swan said, “From Manasa Sarovara.” “What is that?” The swan glanced back toward the place he had come from and said, “Oh, it is a place of pure wonder. There are golden lotuses, the water is clear and nectarine, and there are various types of fruit-filled trees and fragrant flowering plants, all beautifully arranged on jewel-bedecked platforms.” The heron stared wide-eyed and asked, “Are there any big snails?” “No!” said the swan. The heron laughed loudly and instructed the swan, “Oh, when there are no snails there, how can you even consider it a lake? No one should go there.” Materialistic conditioning further constructs the tapestry of material existence. People promoting the needs of the body as the sole necessity of life, and indoctrinating their children from birth to find success by seeking only material profit, do the greatest harm. Those who choose snails require to be given the option of the culture of knowledge. *Eighteen Ways to Culture Knowledge* It is said that a man may be honest and idealistic in every area of life but when the subject of how he earns his wealth comes into the discussion, his noble words fall short. That is due to the four defects of human character: we have a tendency to rationalize an illusory estimation of ourselves, we cheat another if push comes to shove, we regularly make mistakes both big and subtle, and imperfect sense perception enfeebles us. *Śrī*la Prabhupāda’s purport to *mantra* ten of *Śrī* *Īśopaniṣad* offers eighteen practical regulations that are of priority for those on the spiritual path. These help one cultivate true knowledge in order to recognize and defeat the influence of the four defects of character. For the sake of the brevity of this article we offer five: • One should become a perfect gentleman and learn to give proper respect to others. • One should not accept more than he requires for the maintenance of the body. • One should always remember that as long as he has a material body he must face the miseries of repeated birth, old age, disease and death. There is no use in making plans to get rid of these miseries of the material body. The best course is to find out the means by which one may regain his spiritual identity. • One should develop a liking for residence in a secluded place with a calm and quiet atmosphere favorable for spiritual culture, and one should avoid congested places where nondevotees congregate. • One should become a scientist or philosopher and conduct research into spiritual knowledge, recognizing that spiritual knowledge is permanent whereas material knowledge ends with the death of the body. These items form a gradual process for developing real knowledge. Sometimes materialistic politicians decry the present system of civilization as Satanic, or they place heavy blame on the opposite political party. It is very unfortunate for the people that political leaders do not care for the culture of real knowledge described in the *Bhagavad-gītā*. These leaders cannot change the situation for the better. Without a spiritual map, planning commissions cannot plan anything beyond a patchwork to cover the miseries of material existence. *The Spiritual Map* The great ācāryas who get an “aerial view” of transcendence describe a resplendent multi-petal lotus that expands to meet the needs of service to Govinda, Kṛṣṇa, expanding to facilitate the residents of Goloka by transporting them to various locations of enjoyment pastimes. The eighty-four-square-mile Mathura-Vrindavan district manifested on the material plane is identical to the resplendent territory in the Goloka planet in the spiritual sky far beyond nescience. Understanding this Goloka planet that lies opposite our limited material scope of existence is a most fundamental part of the study of knowledge and nescience side by side. There we see farmland, meadows, herds of cows, and practical structures that resemble palaces. They are perfectly appointed for the ease of cowherds who spend their days in the service of Lord Govinda, a young boy among them who fascinates them with His loving pastimes. There are also many rivers and streams and lakes, with twelve forests and a great variety of adjoining gardens. This fresh, verdant place is where Govinda brings the cows to graze, and where He invents sporting games with the other cowherd boys, full of show and intrigue. In that cool and fragrant forest and in the courtyards of the cowherd community there is singing and dancing among the residents. The patchwork of forests, palaces, lakes, herds of cows, and villagers shines with the splendor of an effulgent multifaceted jewel glorified by the brilliant gleam of the Yamuna River winding around as its setting. People who make it their life’s work to completely study the nature of this spiritual location alongside their natural focus on the earthly material planet will become free from the cycle of repeated birth and death. They will no longer wallow in material existence, looking for large snails. Nothing will be lacking in their life. In the association of advanced spiritual seekers, they will develop attraction for all that is godly. *Dhruva Mahārāja* Hearing about the great personality Dhruva Mahārāja puts us in the association of an advanced spiritual seeker. *Śrīmad-Bhāgavatam* tells his story in detail to illustrate how one driven by the patchwork of material stopgap measures can nonetheless set his course by the spiritual map. Prince Dhruva wanted to inherit all the wealth of his father’s kingdom. It was his birthright, but it was denied him by his stepmother. She did not even allow him the privilege to sit on his father’s lap. She told him that only her son, Uttama, could inherit the royal property, and the king did not speak a word on Dhruva’s behalf. Hurt and infuriated, Dhruva went to the forest to do penance and austerity and pray for a kingdom greater than his father’s, or even that of the creator of the universe, Lord Brahmā. Dhruva performed severe austerities to the point of not eating or drinking for many months. Eventually Lord Viṣṇu Himself appeared before him. Upon experiencing Lord Viṣṇu’s great majesty and kindness, Dhruva was changed. Understanding the inestimable true value of the love he felt spontaneously for the Lord, Dhruva lost his desire for material reward in the form of wealth. The Lord affectionately touched Dhruva’s head, inspiring him to offer prayers. Mundane prosperity was no longer valuable to him. Śrīla Prabhupāda explains: Desiring sense gratification means domination over material nature. The whole competition between conditioned souls is based on domination of this material nature. Modern scientists are proud because they are discovering new ways to dominate the laws of material nature. They think that this is the advancement of human civilization—the more they can dominate the material laws, the more advanced they think they are. Dhruva Mahārāja’s propensity in the beginning was like that. He wanted to dominate the material world in a greater position than Lord Brahmā. Therefore elsewhere it is described that after the appearance of the Lord, when Dhruva Mahārāja thought and compared his determination to his final reward, he realized that he had wanted a few particles of broken glass but instead had received many diamonds. As soon as he saw the Supreme Personality of Godhead face to face, he immediately became conscious of the unimportance of his demand from the Lord to have a position more exalted than Lord Brahmā’s. *(Bhāgavatam* 4.9.29, Purport) *The Spiritual World vs. the Patchwork* An elaborate material patchwork is in demand by the modern population because it looks so well woven together, but without the cultivation of spiritual purpose, it will someday fray. It cannot ultimately offer sustainable shelter to the people. The example is given of the father with his son at the shore of the ocean. The son’s sandcastle, intricately molded and grand, is the object of pride for both father and son. Yet when the day is done and it’s time to go home, the whole sandy construction must be abandoned. The tide will come to take it. Similarly, no matter how many years and lifetimes we cultivate nescience, it will only begin another ending. It does not address the needs of the spiritual self. The cultivation of nescience is a preoccupation with bodily satisfaction or the extended satisfaction of one’s family, society, nation, and fellow citizens of the world. The human form of life is meant for uncovering a much higher and wider version of one’s self as pure, unadulterated consciousness, not welded into the matrix of matter. That pure self is in love with the Supreme Soul, the Personality of Godhead, and its satisfaction reaches the highest summit through acts of divine service to the Supreme. By that service, all of society is satisfied and flourishes, as the leaves and branches of a tree are nourished and satisfied when its roots are watered. Just as watering the leaves and branches will not nourish the whole tree, adding to the patchwork of stopgap solutions to material problems will not quench the indomitable thirst of the spirit soul. The good news is that activity directed toward the satisfaction of the Supreme does not contribute to further nescience. Acts performed in transcendental knowledge strengthen one’s advancement in transcendental knowledge. Pure activities such as chanting Hare Kṛṣṇa and practicing devotional service awaken the bliss of love of Godhead that lies dormant in us and bring detachment from our attraction to the patchwork. One fine day, looking away from the expired map of our enjoyment and suffering, we shall joyfully recover the spiritual map of Kṛṣṇa’s pleasure pastimes. *Karuṇā Dhārinī Devī Dāsī, a disciple of His Grace Vīrabāhu Dāsa, serves the deities at ISKCON Los Angeles, where she joined ISKCON in 1979. She has also been distributing Śrīla Prabhupāda’s books since her earliest days in Kṛṣṇa consciousness. She lives with her husband and daughter.* *Yoga*, *Saṁyoga*, *Viyoga* *New discoveries ever await the conscientious student of Śrīla Prabhupāda’s books. An example.* By Revatī Vallabha Dāsa One example of a new insight gained because of daily reading Śrīla Prabhupāda’s books. Yesterday, I was jubilant to have come across something during my daily reading that reminded me of these words of Śrīla Prabhupāda: “The narrations of *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* may be read thousands and thousands of times, and still, without fail, new aspects of the subject matter will be relished by the devotee.” (*Śrīmad-Bhāgavatam* 3.20.6, Purport) I try to daily recite or hear a chapter of the *Bhagavad-gītā* or *Śrīmad-Bhāgavatam*. And each time I learn something new—sometimes something small, sometimes something quite significant. Yesterday’s recitation experience was special. Being someone who loves words and their derivations, I was pleasantly surprised to notice in a Gītā verse three related words: *yoga*, saṁ*yoga*, vi*yoga*. Also surprising for me was to have never noticed this before in over twenty years of reading the Gītā. The verse was *Bhagavad-gītā* 6.23: > taṁ vidyād duḥkha-saṁyoga- > viyogaṁ yoga-saṁjñitam “This indeed is actual freedom from all miseries arising from material contact.” This verse is a part of a group of four verses (6.20–23) that describe a perfected *yogi’s* experience: he is situated in boundless transcendental happiness, never shaken even in the midst of the greatest difficulty, and so on. *Saṁyoga* The popular Sanskrit word *yoga*, now a part of English dictionaries, is derived from the root yuj, which means “to connect.” The Sanskrit prefix sam has two meanings: “complete” (as in sammoha, “complete bewilderment”) and “with” or “together” (as in sambhoga, “enjoying together”). In the word *saṁyoga*, *sam* renders the first meaning. So, *saṁyoga* literally means complete connection or contact. In *Gītā* 6.23, the phrase duḥkha-*saṁyoga* means “miseries arising out of material contact.” Later in the *Gītā* (18.38), we come across the phrase viṣayendriya-saṁyogād, which describes the misery arising out of contact *(saṁyogād)* of the senses *(indriya)* and the objects of the senses *(viṣaya)*: “That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.” *Viyoga* The prefix vi has at least two meanings: “complete” (as in vimūḍha, “complete fool”) and “opposite” (as in vismartum, “to forget,” the opposite of remembrance). In the word viyoga, vi renders the second meaning. So, viyoga means disconnection or discontinuation. In *Gītā* 6.23, the phrase *duḥkha-saṁyoga-viyoga* means “freedom from miseries arising out of material contact.” This verse is the only such verse in the *Gītā* where the opposite terms saṁyoga and viyoga occur. In the *Bhāgavatam*, however, there are several such occurrences. And they always represent the duality of connection and separation. Śrīla Prabhupāda explains: “As soon as one child is born, he is separated from the former life, and he is connected with another new life, new body, *viyoga-saṁyoga*. Maybe the former body was very pleasing, and this body is not very pleasing, degraded.” (Lecture, *Śrīmad* *Bhāgavatam* 7.9.17, February 24, 1976) *Dāsya Yoga* The *Bhāgavatam* verse quoted below is part of Prahlāda Mahārāja’s prayers to Lord Nṛsiṁhadeva. Prahlāda Mahārāja uses the words viyoga and saṁyoga to describe the dualities and the resultant miseries of the material world. And he concludes by praying to the Lord to instruct him in a yoga that will help him get free from those miseries. Prahlāda Mahārāja calls it dāsya-yoga, which Śrīla Prabhupāda translates as “the activities of service.” > yasmāt priyāpriya-viyoga-saṁyoga-janma- > śokāgninā sakala-yoniṣu dahyamānaḥ > duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ > bhūman bhramāmi vada me tava dāsya-yogam “O great one, O Supreme Lord, because of contact with displeasing circumstances and separation from pleasing circumstances, one is placed in a most regrettable position, on heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.” *(Bhāgavatam* 7.9.17) We find in the Rāmāyaṇa that Rāvaṇa, due to his enjoying mentality, was always full of anxiety and ultimately suffered a horrible end. On the contrary, Hanumān, due to his service mentality, was very dear to Lord Rāma and all the devotees. In the context of the nine limbs of devotional service, Vaiṣṇava ācāryas point to Hanumān as exemplifying *dāsya-bhakti*, devotional service performed in the mood of a servant. For us practicing devotees, a desire to serve is an excellent antidote for our desire for sense gratification. We have to change our attitude from “I am the enjoyer” to “I am the servant.” In a lecture (the same one quoted above) on Prahlāda’s Mahārāja’s prayer beginning yasmāt priyāpriya, Śrīla Prabhupāda explains: In this way we are wandering throughout the universe, because unless we become Kṛṣṇa conscious, unless we have taken fully shelter at the lotus feet of Kṛṣṇa, there is no stoppage of this repetition of birth and death, neither there is any peace or happiness. We must know this from all angles of vision and stick to Kṛṣṇa consciousness very rigidly. Then we shall be happy. Therefore Prahlāda Mahārāja requests Lord Nṛsiṁhadeva that “I have tried life after life to get peace and become happy and friendly, but I have failed. *Vada me tava dāsya-yogam*. [Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.] Because I am now convinced that without becoming Your servant, there is no more chance for peace and prosperity of this troublesome world.” I wish and pray to continue to daily recite from our scriptures, and I hope that Lord Kṛṣṇa will mercifully award me some insights and help me practice what I recite. *Revatī Vallabha Dāsa, a disciple of His Holiness Rādhānāth Swami, came to Kṛṣṇa consciousness in 2001, the year he earned a degree in engineering. In 2005 he joined ISKCON’s Rādhā-Gopīnātha temple, Chowpatty, full-time. He teaches Bhakti-śāstrī and Bhakti-vaibhava courses.* Śrīla Prabhupāda: Expert and Exemplary Rūpānuga *An appreciation of Śrīla Prabhupāda as a pure representative of Śrīla Rūpa Gosvāmī.* By Rukmiṇī Vallabha Dāsa Under the guidance of Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī set the standards for practicing Kṛṣṇa consciousness, which Śrīla Prabhupāda perfectly taught and exemplified. To strive and thrive in every walk of life, we need role models. We need them in *bhakti* because the process is subtle and sublime, the progress is gradual, and the process is obscure among the masses. We need someone to show us the way and push us ahead on the journey to Kṛṣṇa. The teachings of Śrīla Rūpa Gosvāmī form the foundation of the philosophy and practices of our Gauḍīya Vaiṣṇavism. Let us discuss and reminisce about how Śrīla Prabhupāda embodied and exemplified these precious and pertinent precepts of Rūpa Gosvāmī for practitioners of *bhakti*-yoga in the modern age. It is not difficult for us to acquire knowledge of the path of *bhakti*, but it is difficult to acquire the right intentions, inspiration, intelligence, and intensity to put that knowledge into practice and pursue it throughout our lives. The process of *bhakti* is considerably foreign to most people today. It is based on a culture and age-old practices that have become greatly obscure. It centers on God, Kṛṣṇa, whom many consider abstract, surreal, or sensuous. Let us discuss how Śrīla Prabhupāda meticulously overcame these obstacles and made Kṛṣṇa consciousness accessible and relatable for us. *Śrīla Prabhupāda: Our Much-needed Role Model* Śrīla Prabhupāda presented to us the process of Kṛṣṇa consciousness in an attractive and appealing way through such means as music and dance, food, drama, festivals, and wisdom. These are naturally attractive and easily approachable for us. Śrīla Prabhupāda offered us a multitude of engagements—cooking, painting, publishing, management, public speaking, singing, and many outreach activities. He made sure everyone was encouraged, appreciated, and filled with a sense of contributing to his Kṛṣṇa consciousness society. Śrīla Prabhupāda presented Kṛṣṇa as the most attractive manifestation of the Absolute Truth. He says in The Science of Self-Realization, “The name Kṛṣṇa means ‘all-attractive.’ God attracts everyone; that is the definition of God.” He presented Kṛṣṇa to us as a compassionate God, a loving God, and a caring God. He expertly addressed all the prevalent misconceptions about Kṛṣṇa. He educated his students on how to remain connected to Kṛṣṇa all the time through worship, service, and remembrance. He cleared the doubts of his students through his books, lectures, morning walks, conversations, and letters. Above all, Śrīla Prabhupāda himself practiced what he taught, thus radiating relentless conviction and confidence. Śrīla Prabhupāda lived a life of intense devotion and service. He worked tirelessly and selflessly—writing books, speaking about Kṛṣṇa, managing a worldwide organization, and guiding his novice students in all aspects of Kṛṣṇa consciousness. He performed great sacrifices, forgoing physical comfort, minimizing sleep. Despite all this, he remained modest, attributing his success and achievements to Kṛṣṇa, his spiritual preceptor, and his students. He naturally and constantly exhibited all the traits of a pure and perfect devotee of Kṛṣṇa. He always walked the talk. He provided us inspiration, education, guidance, and example. He trained students and established a spiritual movement to carry on his love and legacy for us in the future. He lived true to the words with which he closed his letters: “Your ever well-wisher.” The prime preceptor in the disciplic line of Gauḍīya Vaiṣṇavas is Śrīla Rūpa Gosvāmī, a chief disciple of Śrī Caitanya Mahāprabhu, from whom he received the knowledge of the abhidheya (practice) component of devotional service. This knowledge helps us understand the process, practice, and behavior required in devotional service. Based on this knowledge, he compiled two fundamental textbooks for the *bhakti* practitioners in the line of Gauḍīya Vaiṣṇavism: *Bhakti-rasāmṛta-sindhu* and *Upadeśāmṛta*. After Śrī Caitanya Mahāprabhu’s departure from this world, Rūpa Gosvāmī took the responsibility of leading the Gauḍīya Vaiṣṇavas. In his original spiritual form, he is Rūpa Mañjarī, the foremost maidservant of Śrīmatī Rādhārāṇī in Goloka Vṛndāvana, Lord Kṛṣṇa’s abode in the spiritual world. Our ultimate aspiration as Gauḍīya Vaiṣṇavas is to attain the position of assistants to Rūpa Mañjarī. Thus Śrīla Rūpa Gosvāmī plays a vital role in connecting us with Rādhā and Kṛṣṇa. The way to earn the grace of Rūpa Gosvāmī is to follow his teachings, which are of prime importance to every Gauḍīya Vaiṣṇava. In the preface to his Nectar of Instruction, Śrīla Prabhupāda writes, “The Kṛṣṇa consciousness movement is conducted under the supervision of Śrīla Rūpa Gosvāmī.” Śrīla Prabhupāda’s residence in Vrindavan on the premises of the samādhi tomb of Śrīla Rūpa Gosvāmī attests to his deep mood as a Rūpānuga, a loyal follower of Rūpa Gosvāmī. Let us now discuss how Śrīla Prabhupāda expertly demonstrated to us the way to understand and apply Śrīla Rūpa Gosvāmī’s teachings in our practice and outreach. *Śrīla Prabhupāda: The Rūpānuga Within* One of the most important contributions of Śrīla Rūpa Gosvāmī is his book Upadeśāmṛta, a set of eleven concise but crucial instructions for all of us on the path of *bhakti*-yoga. They educate us on how to develop detachment, spiritual vision, and devotional absorption. Śrīla Prabhupāda painstakingly translated this book into English as The Nectar of Instruction, along with detailed commentary (online at https://vedabase.io/en/library/noi/). He diligently practiced and demonstrated the detachment described in the first three verses by never accumulating anything for selfish ends and engaging all his wealth, knowledge, and resources in spreading Kṛṣṇa consciousness. With great regulation and caution, he accumulated only for devotional purposes. He educated us in principles of “simple living and high thinking,” teaching a life of regulation and austerity conducive to our devotional service. He always glorified Kṛṣṇa and devotional service to Him, never indulging in any type of prajalpa, or frivolous talk. He provided us with a vast amount of *bhakti* literature to help us desist from useless talk and dovetail our talking propensity in glorifying Kṛṣṇa and presenting Kṛṣṇa consciousness to others. Śrīla Prabhupāda provided us the association of devotees, a lifeline for our Kṛṣṇa consciousness. He exposed to us the different types of wrong association prevalent in society that can distract us, deviate us, and degrade us. The proper spiritual outlook is vital for us while practicing and teaching *bhakti-yoga*. Śrīla Rūpa Gosvāmī explains various aspects of spiritual outlook in verses four through six of Upadeśāmṛta. Śrīla Prabhupāda patiently and persistently fanned the spiritual spark in his students and encouraged them in all possible ways. Many had experimented with psychedelic “spirituality” before taking to Kṛṣṇa consciousness, had been exposed to new-age philosophies and speculations, and had weird conceptions of spirituality and God. Śrīla Prabhupāda patiently answered their sometimes strange questions and carefully and candidly corrected their misconceptions. He unconditionally loved his students, seeing them as lost children of Kṛṣṇa and as devotees sent by his spiritual master to help him in his service. He systematically and progressively trained them in the right behavior, conduct, and culture. When Śrīla Prabhupāda’s students fell from the purity standards or committed blunders in administration and resource management, without condemning them he encouraged them to practice Kṛṣṇa consciousness with more determination and diligence. With affection, Śrīla Prabhupāda often referred to his students in terms such as “you intelligent American and European boys and girls.” In this way he always maintained a spiritual outlook. And he trained his leading disciples to carry forward his same mood of devotee care and compassion. Whenever Śrīla Prabhupāda met his godbrothers, he had deep devotional interactions filled with the six loving exchanges described in the fourth verse of Upadeśāmṛta. He was always eager to discuss Kṛṣṇa consciousness with them, serve them, and take their help in spreading Kṛṣṇa consciousness. He instituted a culture of respect and Vaiṣṇava etiquette in his International Society for Kṛṣṇa Consciousness, always encouraging us to have good loving relationships with one another. He urged us to cooperate to carry forward his mission. The nine processes of devotional service, starting with hearing, chanting, and remembering, form the core of our devotional service. Absorption in these processes is the yardstick of our spiritual advancement. Śrīla Rūpa Gosvāmī explains the means to attain such absorption in verses seven and eight of Upadeśāmṛta. Śrīla Prabhupāda, in almost every lecture, letter, and purport, stresses the importance of chanting the holy name with attention and determination. He instructed his leaders that their foremost duty is to ensure that every devotee follows the four regulative principles and chants sixteen rounds daily. He wrote, “The Governing Body Commission’s duty is therefore to see that every member is following the rules and regulations and chanting sixteen rounds regularly on the beads.” (Letter, August 25, 1970) He emphasized that purity is the key and that the means to purity is chanting. He taught us by example the glory of hearing about Kṛṣṇa. For instance, we learned from his diary that he relished reading *Caitanya-caritāmṛta* during his thirty-seven-day journey to America aboard the Jaladuta. He took his students on annual pilgrimages to Vrindavan and Mayapur so that they could develop an aspiration for the spontaneous devotion of these holy sites, following the mood of Śrī Caitanya Mahāprabhu. For the same reason, Śrīla Prabhupāda paused his translation of *Śrīmad-Bhāgavatam* in 1969 and gave us the book Kṛṣṇa, the Supreme Personality of Godhead. Thus we have discussed how Śrīla Prabhupāda exemplified following the instructions of Śrīla Rūpa Gosvāmī in Upadeśāmṛta. Now let us discuss how he expertly applied the principles given by Śrīla Rūpa Gosvāmī in his outreach. *Śrīla Prabhupāda: The Rūpānuga Reaching Out* Śrīla Rūpa Gosvāmī gives an important key to effective relationships in the fourth verse of Upadeśāmṛta: the six kinds of loving exchanges. People in different modes of nature value different things. For example, people in the mode of ignorance are attracted to gross sensuality. They primarily value gross objects of sense gratification like food, music, and fragrance, so they feel valued when devotees offer them prasādam, kīrtana, and incense. Most of the initial students of Śrīla Prabhupāda were from the sixties counterculture. He attracted them through sumptuous prasādam and melodious kīrtanas. People in the mode of passion are attracted to the subtle pleasures of prestige, power, and fame. When devotees offer them gifts and honor, they feel valued, and they reciprocate through monetary contributions and other kinds of help. Śrīla Prabhupāda applied this principle in dealing with life members and other well-wishers. He expertly inspired them and encouraged them to offer donations. People in the mode of goodness value knowledge and wisdom. If they are given the opportunity for a discussion and sense that they are being heard, they feel valued. Śrīla Prabhupāda expertly engaged scientists and scholars in interesting discussions, arousing their appreciation for and interest in the philosophy and process of Kṛṣṇa consciousness. In that way, in his outreach he expertly applied the principle of loving exchanges given by Śrīla Rūpa Gosvāmī and achieved phenomenal success. The success of our Hare Kṛṣṇa movement today is largely due to this legacy and strategy we consciously or unconsciously inherited from Śrīla Prabhupāda. Śrīla Rūpa Gosvāmī used the rasa theory from Bharata Muni’s Nāṭya-śāstra to explain the nuances of Kṛṣṇa’s pastimes with His devotees. The rasa theory was famous in Indian art and drama. By using rasa theory, Rūpa Gosvāmī made Kṛṣṇa’s pastimes more relatable to and approachable by the intelligentsia of his times. In the same way, Śrīla Prabhupāda used several popular means to present Kṛṣṇa consciousness in a relatable and accessible form. When space exploration was considered the prime achievement of science and technology, Śrīla Prabhupāda published the book Easy Journey to Other Planets. This book presents the philosophy of Kṛṣṇa consciousness through interesting and relevant concepts like interplanetary travel and matter and anti-matter. Śrīla Prabhupāda also used the popular event of the moon landing to present Vedic cosmology and the philosophy of Kṛṣṇa consciousness. He often explained philosophy through simple and practical analogies. This made the philosophy relatable and relevant. This principle given by Śrīla Prabhupāda is the foundation and driving force behind our upcoming Temple of the Vedic Planetarium in Mayapur and the many eco-farms and eco-villages across our Hare Kṛṣṇa movement. Śrīla Rūpa Gosvāmī introduces the concept of yukta-vairāgya (engaged renunciation) in his magnum opus *Bhakti-rasāmṛta-sindhu*. He defines real renunciation as using everything possible in Kṛṣṇa’s service, with detachment. He condemns rejecting the world based on a material consideration, where one is ignorant of its potential utility in Kṛṣṇa’s service. He engaged everything of the world in Kṛṣṇa’s service, from the dictaphone to the airplane, from the printing press for printing books to the flatbed truck for Rathayātrā. He writes in his purport to The Nectar of Instruction, text three, “Thus the devotee can understand that since nothing is independent of Kṛṣṇa’s energy, everything should be dovetailed in His service.” He used whatever was favorable for spreading Kṛṣṇa consciousness. When Kṛṣṇa consciousness was presented with an integration of the traditional with the modern—such as prasādam prepared for modern tastes—the presentation was appealing and relevant. His use of modern transport, technology, and communication made his outreach effective and efficient and helped people easily adopt the Vaiṣṇava way of life. If people had to give up their studies, professions, and gadgets to be Kṛṣṇa conscious, most would not take to the process of Kṛṣṇa consciousness. While engaging the things of this world in Kṛṣṇa’s service, Śrīla Prabhupāda always stressed internal purity, obtained through chanting the holy name and following the four regulative principles. In this way we see that Śrīla Prabhupāda deeply imbibed the mood of Śrīla Rūpa Gosvāmī and in his own outreach expertly implemented the principles and techniques given by Śrīla Rūpa Gosvāmī. Śrīla Prabhupāda made it easy for us to learn and live the life of a Rūpānuga, the only way to attain the grace of Lord Caitanya, by whose mercy alone we can attain the shelter of the lotus feet of the divine couple, Rādhā and Kṛṣṇa. *Rukmiṇī Vallabha Dāsa, a disciple of His Holiness Rādhānāth Swami, began practicing Kṛṣṇa consciouness in 2010 and serves full time at ISKCON Pune. He is a research student at Bhaktivedanta Research Center (Mumbai) and blogs at https://spiritualwisdomonline.com.* It’s a Dog’s Life: From the Mahābhārata to the Twilight Zone *Though often portrayed in Vedic literature as wretched creatures, dogs have sometimes received noteworthy favor from a devotee of the Lord.* By Satyarāja Dāsa By the special mercy of the Lord and His devotees, even a lowly creature like a dog can achieve the highest destination. In a certain sense, dogs are frowned upon in ancient India’s Vedic culture. Put simply: they get a bad rap. Dogs of all manner were not allowed inside temples, palaces, and the houses of brāhmaṇas, in particular. By Vedic standards, dogs are considered dirty, and were used analogically to indicate not only atheists but also the dregs of society. "Materialists who work hard like dogs and hogs simply for sense gratification,” Śrīla Prabhupāda writes, “are actually mad. They simply perform all kinds of abominable activities simply for sense gratification. Materialistic activities are not at all worthy of an intelligent man, for as a result of such activities, one gets a material body, which is full of misery.”1 Such a body, Prabhupāda implies, is doglike. “That means by this enjoying spirit I am getting entangled. I am not becoming free. If at the time of . . . if I live like dogs, dog mentality, then naturally at the time of death my mentality will be like a dog and naturally I get a dog’s body.”2 All of this being said, there is an alternate side, too: Any keen observer of life will notice that there is more to dogs than meets their muzzle, including characteristics such as faithfulness and a happy, loving disposition. More to the point of this essay, their dog bodies do not necessarily bar them from receiving special mercy in terms of *bhakti*, or devotional love, on the highest spiritual platform. Dogs, like all living beings, are worthy of compassion and affection, and they should not be undervalued or underestimated because of the particular body that nature has given them. In this article, therefore, I’ll cite examples of dogs that were loved by the highest of devotees, and also those who achieved the ultimate goal of spiritual life. “The truly learned, with the eyes of divine knowledge,” the *Gītā* (5.18) explains, “see with equal vision (sama-darśinaḥ) a brāhmaṇa, a cow, an elephant, a dog, and a dog-eater.” In other words, those with true knowledge do not distinguish between living beings because of their bodies. All beings in this world naturally have different functions or purposes to serve, and they behave in their respective ways, but because they are all spirit souls, it should also be understood that there is a certain equality among them. Moreover, given the right situation, each of them can attain the same spiritual perfection. “Of course,” Prabhupāda notes, “there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Kṛṣṇa’s dog. “In the material world,” Prabhupāda continues, “a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Kṛṣṇa’s dog is perpetually, eternally happy.3 Śrīla Bhaktivinoda Ṭhākura has therefore sung, vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more. In this way Bhaktivinoda Ṭhākura offers to become a Vaiṣṇava’s dog. A dog always keeps himself at his master’s door and does not allow anyone unfavorable to the master to enter. Similarly, one should engage in the service of a Vaiṣṇava and try to please him in every respect. Unless one does so, he does not make spiritual advancement.”4 In other words, a Vaiṣṇava—as opposed to an ordinary dog—is man’s best friend. *Dog Dharma* When I was a young boy, like many of my peers I was fascinated by an anthology TV show called The Twilight Zone. Hosted by an articulate and charismatic screenwriter named Rod Serling, the popular show introduced many Americans to science fiction and fantasy narratives, but it also sought to provoke thought, to stretch the imagination in a way that might make viewers ponder greater truths. In particular, I remember a 1962 episode called “The Hunt,” in which Simpson, a backwoods man, and his wife live in a simple rural dwelling with their hound dog, Rip. One evening, while Simpson is out hunting, he and Rip dive into a pond in an attempt to catch a raccoon, but only the creature they stalked emerges from the water. While the rustic twosome appears to awaken near the pond, it is surprising that, after returning home, no one is able to see them—neither Simpson’s wife nor the local preacher or the neighbors. They all seem to think that Simpson and Rip are no more. In the next scene, walking with his dog along the road, Simpson comes upon an unfamiliar fence and decides to see where it leads. When the two weary travelers spy an entrance gate, Simpson, thinking he might be at the gate of the Christian heaven, asks the attending guard if he is Saint Peter. But the man responds by saying only that he is a gatekeeper and that, in any case, Simpson would not be allowed to enter with his canine friend. Deeply disappointed, Simpson continues down the road, not even mildly entertaining the notion of entering a place that would deny his friendly companion. He says, “Any place that’s too high-falutin’ for Rip is too fancy for me.” Soon, Simpson and his dog meet a young angel, who is assigned to bring them to heaven. Simpson tells the angel about his experience at the earlier gate, and the angel informs him that that was actually hell. “Heaven’s up yonder a piece,” says the angel. And there, he further advises, Simpson could certainly bring his dog. This is the way the episode ends, with Serling making the message clear: “Travelers to unknown regions would be well advised to take along the family dog. He might just save you from entering the wrong gate. At least it happened that way once in a mountainous area of the Twilight Zone.” Years later, I came upon what could easily be the prototype of that Twilight Zone episode. The Mahābhārata tells a story that seems too similar to be coincidental. Perhaps the writer of the TV sci fi classic, Earl Hamner, Jr., was influenced by the Vaiṣṇava epic, but there is no way to know for certain. To be sure, the scriptural version is obviously more meaningful, with its parallel story beginning, interestingly, during the “twilight” of King Yudhiṣṭhira’s life. The passage under discussion occurs near the end of the Mahābhārata’s seventeenth book, known as the Mahāprasthānika-parva, and moves seamlessly into the final volume, the Svargārohaṇa-parva.5 Here we find that the epic’s five heroes, the Pāṇḍavas, having given up all their belongings and ties, make their final pilgrimage to the Himalayas, accompanied by a dog they meet along the way. The idea is that they are marching to heaven, relinquishing any last attachments on this penultimate journey, culminating in the leaving behind of their bodies. While, as part of the narrative, Yudhiṣṭhira’s four younger brothers and the famed Draupadī die during their journey north,6 Yudhiṣṭhira alone manages to reach the mountain peak because of his unsurpassable purity. In other words, he approaches the foothills of heaven (svarga), a goal that is difficult to attain.7 But once there, the demigod Indra intercedes, asking him to leave behind the dog before entering, much as the gatekeeper does in the Twilight Zone. But Yudhiṣṭhira, like Simpson, refuses to do so, citing the dog’s unflinching loyalty as his rationale.8 With this proclamation, the dog reveals his true identity as Yudhiṣṭhira’s disguised father, Dharma himself, who was testing his son’s merit, as he would several times in the pages of the epic. Ascending to heaven, Yudhiṣṭhira is shocked by what he sees. Where are his brothers and Draupadī? Where are the great souls who fought at his side during the Kurukshetra battle? Instead, he finds there the evil-hearted Duryodhana, who is given prominence and honor. More, the evildoer is surrounded by luxury and numerous pious souls, as if he were one of them. Yudhiṣṭhira wants no part of this so-called heaven. Paradise without the association of devotees, he indicates, is no paradise at all. From here, in answer to his question about the location of his brothers and Draupadī, the small troupe—Dharma, Yudhiṣṭhira, Indra, and Indra’s assistants—moves to another destination, ostensibly hell, though the word is never uttered.9 Their ghastly journey into the abyss—complete with alarming descriptions that today we could only compare to the inferno in Dante’s Divine Comedy, with its concentric circles of torment—is horrible enough. But then Yudhiṣṭhira sees something beyond his wildest dreams: his brothers and Draupadī are in the midst of it, experiencing the netherworld in all its macabre harshness. With this disturbing scene accosting his senses, the great emperor utters the memorable words “I will stay here in hell with my loved ones.” Indra’s assistants give him another chance. “Are you certain? The choice is yours.” He immediately responds, “Yes. This is where I want to stay.” That was the third and final test. Yudhiṣṭhira, having gone through this edifying ordeal at the hands of Indra and Dharma, was now free of hatred for his adversaries, and due to his love of devotees, he was willing to stay anywhere, even in hell, as long as he could have their association. At that point, Indra reveals the sham of the “heaven and hell” to which Yudhiṣṭhira was exposed. These experiences, his well-wishers tell him, have disabused him of any vestiges of misgiving or impurity—he sees that dharma is subtle (sūkṣma dharma) and that he has no right to judge others. What happens after this is nicely summarized by Vaiṣṇava author Kṛṣṇa Dharma: Indra addressed Yudhiṣṭhira, “O best of men, be peaceful. Neither you nor your brothers are in hell. Only by an act of deception have you all been shown that region.10 Every king and indeed every being living in the world of men will see hell, for none can perform only good deeds. Those whose piety is great will receive the fruits of their sins first and then will enjoy great happiness for a long time. Only a slight stain of sin touched you, O King, when you lied to kill Droṇa.11 For this you have seen hell, as have your brothers and friends. Now you may enjoy unending happiness.” . . . Leading the Pāṇḍava to a beautiful river of clear, gentle waters, Indra said, “Here flows the Gaṅgā, known in heaven as the Mandakini. Bathe in her waters, O King, and you will acquire a shining celestial form.” . . . Yudhiṣṭhira entered the water and emerged with a resplendent god-like form. All his grief and anxiety vanished. As he came out of the waters he was honored and worshipped by the Siddhas and Cāraṇas. He then saw Kṛṣṇa seated in Indra’s palace manifesting a four-armed form of astonishing beauty and splendor. Arjuna was worshipping Him. When Kṛṣṇa saw Yudhiṣṭhira, He smiled and lifted a hand to bless him. Seeing Nārada nearby, Yudhiṣṭhira approached him and asked him how long he and his brothers would dwell in heaven. The sage replied that by their meritorious acts the Pāṇḍavas had earned an almost endless stay. “But you brothers are eternal associates of the all-powerful Lord Kṛṣṇa. Thus wherever He goes for His pastimes, you will also go. Indeed, for the good of all beings, Kṛṣṇa is forever appearing in some world to display His human-like activities. Just as you cannot be without Him, so He also desires to always be with you. Thus your stay in these regions will not be for long. It has only been to show you the destinations of those whom you knew on earth. Pure souls like you reside eternally with the Lord. Only by His illusory potency does it sometimes seem otherwise. Like a magician He creates the material universe, enters it for some time, then winds it up.” Nārada concluded that the Lord’s only business was to bring all suffering souls back to their eternal positions as His loving servants. He only seemed to become involved in the affairs of the world, but in truth He was always aloof. Under illusion, men become bewildered and indulge in material pleasure, imagining themselves independent enjoyers. In reality, they are parts of the Supreme, dependent upon Him for everything. . . . [Nārada continued:] “Those who are too attached to matter cannot understand this knowledge. They must remain in mortal spheres, sometimes coming to heaven and sometimes descending to hell. As long as one does not awaken his original, pure consciousness, realizing his eternal spiritual nature, he is bound in the cycle of birth and death. You Pāṇḍavas are fixed in service to Kṛṣṇa and are liberated. In bringing you to the material world, the Lord simply used you as His instruments. This is understood only by those who are free from illusion.” Yudhiṣṭhira felt joy. He gazed at Kṛṣṇa. Surely nothing in heaven could compare with seeing Him. What then of assisting Him in a capacity as servant, friend, and even relative? Absorbed in transcendental happiness, Yudhiṣṭhira could not take his gaze from Kṛṣṇa. What worlds awaited him now? It did not matter. As long as Kṛṣṇa was present, he was ready to go anywhere.12 *Śrī Caitanya’s Dog* One more dog story.13 Every year, Śivānanda Sena, a prominent devotee of Śrī Caitanya Mahāprabhu, would lead a party of some two hundred devotees from Bengal to Jagannatha Puri to attend the annual Rathayātrā festival. Śivānanda would pay for everyone’s food, tolls, ferries, and lodging and arranged for their transportation and comfort.14 On several occasions, a stray dog joined them in their travels. Śivānanda Sena developed special affection for this soul, feeding it and even paying for its boat fare. Then one day the dog disappeared, as strays do, and Śivānanda engaged ten men in searching for him, so fond was he of this animal. But he was nowhere to be found. Consequently, they continued on without him. When they arrived in Puri, they saw that the dog was already there, and that Śrī Caitanya was lovingly throwing to the happy creature green coconut pulp, which it quickly devoured. “Smiling in His own way,” *Caitanya-caritāmṛta* *(Antya* 1.29) reports, “[Śrī Caitanya] was saying to the dog, ‘Chant the holy names “Rāma,” “Kṛṣṇa” and “Hari.’” The next verse discloses a truth that is nothing short of miraculous: by Mahāprabhu’s grace, the dog indeed chanted the holy names, much to the surprise of the attending devotees. We are then told that Śivānanda, witnessing this entire spectacle, immediately offered his obeisances to the dog with the utmost respect. Receiving Mahāprabhu’s remnants with pronounced enthusiasm, the dog had become perfect and purified in a way many humans never attain. By the following day, the dog had again disappeared, and Śivānanda could understand that it had attained liberation by the mercy of Śrī Caitanya. Indeed, text 32 tells us that it had obtained its spiritual body (siddha-deha) and departed for Vaikuṇṭha, the spiritual world. In Prabhupāda’s purport to this verse, he writes, “This is the result of sādhu-saṅga [the association of devotees]—consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava.” So, while the denigrating stereotypes about dogs are certainly true, there are always exceptions to the rule. Sure, dogs often weren’t allowed in the house or at religious functions, and were also kept in kennels, fed scraps, and often died young, leading to well-worn tropes like going to the dogs, to die like a dog, dog eat dog, and a dog’s life. But we also know that “every dog has his day.” This latter expression means that everyone gets a chance, eventually, in one way or another, or that everyone has the potential to be successful during some period in their life—regardless who they are or what kind of body they are born into. If they are in Kṛṣṇa’s kennel, they are fortunate. Is it a dog’s life? Well, maybe for a lot of people, but, then again, maybe not for certain dogs. *Notes* 1. The Nectar of Instruction, Text 10, Purport. 2. Śrīla Prabhupāda lecture on *Bhagavad-gītā* 13.20—Bombay, October 14, 1973. 3. Interestingly, while Prabhupāda is here using the phrase “Kṛṣṇa’s dog” metaphorically, referring to devotees who are fully surrendered to Kṛṣṇa, the Lord indeed has two pet dogs in the spiritual realm, Vyāghra and Bhramaraka, as revealed in Rūpa Gosvāmī’s Śrī Śrī Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā (111). 4. *Śrīmad-Bhāgavatam* 4.29.30–31, Purport. 5. It should be noted that *Śrīmad-Bhāgavatam* (1.15.41–51) also tells of Yudhiṣṭhira’s departure, but only briefly. It mentions his march toward the north, but instead of highlighting the other lessons one might glean from this narrative, as expressed in the *Mahābhārata*, it focuses on the fact that he and the other Pāṇḍavas were absorbed in thought of Kṛṣṇa. 6. There is an earlier episode in the Mahābhārata (Vana-parva), popularly called “the Yakṣa Praśna,” in which there is a question-and-answer dialogue between Yudhiṣṭhira and a yakṣa, a nature-spirit in the form of a crane. Briefly, the story runs as follows. The Pāṇḍavas spy a lake in the distance, and, one-by-one, upon drinking from its waters, they die. They had not heeded the warning of the yakṣa to first answer his questions before they drank, lest the water kill them. Only Yudhiṣṭhira did what he was supposed to do, and satisfactorily so. His experience at the lake was the first of three tests that Dharma, his father, would place before him in the course of the epic. In the end, the deaths were illusory, and the Pāṇḍavas were restored to life. See Kisari Mohan Ganguli, The Mahabharata of Kṛṣṇa-Dwaipayana Vyasa, Book 3, Vana Parva (Calcutta: Bhārata Press, 1887–1896), 600–613. 7. Svarga refers to heavenly planets, not to the kingdom of God. Still, as we will see, Yudhiṣṭhira’s experience in svarga is not really heaven at all. It is but a test to see how he reacts to his adversaries reaching the celestial sphere—a much cherished destination that really should have belonged to his brothers, who, according to this deceptive display, were now in hell. Yudhiṣṭhira, of course, as a great devotee, ultimately has his place in the spiritual realm, far beyond the mundane heavenly planets. Indeed, Madhvācārya, commenting on these verses in his Mahābhārata-tātparya-nirṇaya (32.80–103), tells us that Yudhiṣṭhira and his brothers ultimately go to svargottamaṁ deśam (“a place better than Svarga”). This is verse 109 in some versions. 8. Yudhiṣṭhira actually uses the word bhakta, “devotee,” when referring to the dog, and through this usage he offers the important teaching that true devotion should always be reciprocated. For the dog as a devotee, see 17.3.9, 17.3.11, 17.3.15, and 17.3.20. 9. The epic tells us that “all kings must see hell” (avaśyaṁ narakas tāta draṣṭavyaḥ sarvarājabhiḥ, 18.3.11), for in battle there is inevitably cheating and killing. Yudhiṣṭhira, in particular, was given a vision of hell for hesitating to lie on Kṛṣṇa’s request. This refers to the story of Aśvatthāmā, which can be briefly recounted here. As the story goes, Droṇa, teacher of both the Pāṇḍavas and the Kauravas and a major official in the Kaurava camp, wreaks havoc on Pāṇḍava troops, necessitating his quick assassination. Easier said than done because of his ability as a highly skilled warrior; it is noted that his only weakness is his well-known affection for his son, Aśvatthāmā. Accordingly, Kṛṣṇa persuades Yudhiṣṭhira to tell a lie, specifically to tell Droṇa that Aśvatthāmā is dead, killed in battle. This would be effective because it would nearly paralyze Droṇa, allowing him to be killed, and he would believe the words of Yudhiṣṭhira, known to never lie. Yudhiṣṭhira initially refuses but ultimately relents. But before he can do the deed, Bhīma kills an elephant who happens to be named Aśvatthāmā as well, and he loudly proclaims, “Aśvatthāmā is dead!” Having heard this, Droṇa approaches Yudhiṣṭhira and asks if it is true, to which he replies, “Yes, Aśvatthāmā is dead.” Then, after a brief pause, he adds, quietly, “That is, Aśvatthāmā the elephant.” But the damage is already done, and Droṇa believes that his son is dead. Unable to fight, full of grief, he is killed by Dhṛṣṭadyumna. As a side note, popular Indian tradition asserts that Yudhiṣṭhira had to experience hell for telling this lie on Kṛṣṇa’s behalf. But the Vaiṣṇava tradition teaches instead that his visit to hell was instigated by his hesitation to tell that lie. God’s will supersedes all mundane morality, even if such morality is considered binding in all other circumstances. In other words, only if God is personally present, ordering the suspension of worldly ethics, as He did in Yudhiṣṭhira’s case, should one do so. Otherwise, disregard for ordinary morals and ethics is a sin. The notion that Yudhiṣṭhira’s visit to hell was caused by his hesitation to lie is originally found in Madhvācārya’s Mahābhārata-tātparya-nirṇaya (32.109, or in some versions 102–103). 10. Yudhiṣṭhira was made aware that his alarming experience of hell (and heaven too, for that matter) was in fact “an illusion (māyā) devised by Indra” (māyaiṣā devarājena mahendreṇa prayojitā, 18.3.32–34, 36). 11. See footnote 9. 12. See Kṛṣṇa Dharma, Mahabharata: The Greatest Spiritual Epic of All Time, Part 2, Chapter 35 (Badger, California: Torchlight Publishing, 1999), 907–908. 13. In another dog narrative, much earlier in Śrī Caitanya’s life, He shows special kindness to a puppy. This līlā occurs in Locana dāsa Ṭhākura’s Caitanya-maṅgala (Ādi 2). Here we find a young Nimāi (Caitanya) discovering a litter of puppies and choosing one as His own. He keeps the puppy in His house and lavishes it with affection, until His mother, Śacī Devī, considering it inappropriate for a brāhmaṇa household, sets the dog free. Still, due to Śrī Caitanya’s touch, the dog begins chanting and dancing and exhibiting various symptoms of ecstasy, and at the time of death goes to the highest spiritual paradise, Goloka Vṛndāvana. 14. The story is retold in *Caitanya-caritāmṛta* *(Antya* 1). *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.* The Rewards of Repetition *Why committed practitioners of bhakti-yoga chant the Hare Kṛṣṇa mantra at least a minimum number of times every day.* By Viśākhā Devī Dāsī An appreciation of the value of the daily practice of japa. Due to our material desires, we’re conditioned souls with, among other things, multifarious layers of psychological complexities. One of the layers covering us, for example, may be busyness: I’m too swamped to be with you, to help you. Prejudice may be another layer: I make assumptions and judgments about you based on your gender, race, or religion. Lack of confidence in myself can be yet another layer: I doubt myself because I’m afraid I’m not good enough and I’ll be embarrassed. Distrust, yet another: I isolate myself because I’m afraid I’ll be hurt. How do we remove these psychological layers and access our actual self, the joyous soul that gives consciousness to the body? In fact, the endeavor to peel away our layers of conditioning—to allow the self (the ātmā, or soul) to become more and more prominent—is meant to be a lifetime endeavor and a priority for each of us. In Śrīla Prabhupāda’s words, “The need of the spirit soul is that he wants to get out of the limited sphere of material bondage and fulfill his desire for complete freedom. He wants to get out of the covered walls of the greater universe. He wants to see the free light and the spirit.” *(Bhāgavatam* 1.2.8, Purport) To be freed of conditioning may sound disquieting, like someone pulling us—unwilling—from a safe and comfortable haven. It may seem we’ll be vulnerable, awkward, and ill-prepared. But in truth, it’s our layers of conditioning that create interpersonal blocks and unnecessary distancing. It’s our conditioning that causes us endless problems and discomfort. If we can remove those layers, we’ll reveal an empathetic, kind, friendly person who can hear without negativity, who can help others without expectation of return, and who trusts and has confidence despite past experience. We’ll discover someone with unflinching faith in *guru* and God, and with genuine love for His creation and created beings. We’ll find an enthusiastic devotee of God. A surprising number of people are awakening to this understanding of reality and are determined to free themselves of conditioning. They’ve felt the cry of the soul and are responding to that cry. Sometimes even surprising themselves with their own earnestness, these spiritual seekers absorb themselves in hearing and chanting God’s names, in learning about Him and His teachings, and in relishing the company of likeminded souls. In short, these people want to experience the “free light and the spirit” that Śrīla Prabhupāda writes of. They want to break the shackles of conditioning that keep them bound to this temporary world, and to do so they confidently and courageously step out of the ordinary and into the extraordinary. They engage in daily spiritual practices, called sādhana. *Day by Day* Although we’re meant to be in the spiritual world, for eons we haven’t been there, and that long absence has created two sorts of problems. One is that we’re so used to being in this world that it appears normal for us to be in a place where everything is temporary and beset with difficulties. The other is that, even as we try to remove the many layers of conditioning that cover us, we can easily lose our focus and resolve and become covered once again. Layers of conditioning can easily re-enfold us, simply because we’re so accustomed to being so enfolded. Thus the inviolable necessity of sādhana for all spiritual practitioners. The Sanskrit word sādhana means “leading straight to a goal”; it also means “subduing a disease” and “accomplishment, fulfilment.” All these definitions are relevant. Śrīla Prabhupāda has directed his followers to chant the *mahā-mantra* daily: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Chanting God’s names, which are nondifferent from God Himself, leads us straight to the goal of experiencing the free light and the spirit. The sincere repetition of these names counteracts our disease of identifying with our coverings rather than our actual self, the soul. And by dedicating ourselves to this regular, daily practice we will succeed spiritually; we’ll accomplish our goal. Chanting the *mahā-*mantra** as a personal meditation is traditionally done on japa beads, which consist of 108 beads strung together and one “head” bead marking the beginning and end of the “round.” The practitioner chants the full, sixteen-word *mantra* on each individual bead and then moves on to the next bead. Completing this circuit by returning to the head bead constitutes one round, and Śrīla Prabhupāda required his initiated disciples to chant a minimum of sixteen rounds daily without fail, about a two-hour service. The first time I completed a round, I found it such an arduous and drawn-out process that I thought it was practically miraculous that devotees chanted sixteen of them daily. I was quite certain that I could never and would never do that myself. But for various reasons I kept at it, and things shifted, as they do when anyone practices anything for long enough. The practice of chanting japa, however, is different from ordinary practices. It’s liberating, and because it involves God, who is beyond the purview of our senses and mind, it brings with it the flavor and promise of mystery and wonders to come. *Positive Results* At a glance, repetition may look like invariability. But by repeatedly chanting the *mahā-mantra* one notices differences emerging from the calming and uplifting pleasure of a routine practice. The sameness of repetition is never the point. Rather, our japa meditation is a door we daily step through, on the other side of which we are, to some extent, emptied of distractions and filled with something better. We leave the familiar behind to embrace what is unfamiliar and inexplicable and transcendent. No matter what’s happening in our lives, conscientiously doing this practice allows us to deliver ourselves to the moment at hand. Eventually a point will come where we can no more resist picking up our japa beads and locating the head bead to begin our *mantra* meditation than we can keep ourselves from taking a breath after exhaling. Via our commitment to daily repetition, the simple act of chanting japa allures the mind. The more years the repetition goes on, the stronger its focusing force becomes, and the more our layers of covering thin under the sweet glare of our commitment to hearing and chanting God’s names. Over the years, our positive responses to our determined practice will grow. We’ll always know where our sacred japa beads are, and as we use them to absorb ourselves in the rhythmic chanting, time will slide by. Initial moments of resistance dissolve as the melodious sound of the *mantra* encourages us to continue. The operational chatter of our mind begins to still and may even surprise us by grinding to a halt. We transition into the almost alien territory of contented flow and focused concentration. After doing it thousands of times, chanting becomes a welcomed oasis of sanity in an often insane world. Before japa meditation entered my life, hankering and lamenting were forces that exiled me from the present, that caused me to repeatedly revisit hackneyed thoughts and irrelevant and unhelpful events. Long gone or not yet present incidents were intruding in the middle of my present-moment life. Committing to the routine of sādhana inexorably settled my mind. No longer beset by a swirl of options, it first acquiesces to and then willingly accepts my daily spiritual practice, having experienced its remarkable benefits. The rhythm of the chanting, its cadence, its ebb and flow, is transporting. For brief moments we’re aware that we need nothing more than this otherworldly sound, that the enemy within, relieved of his darkness and guile by the presence of spirit, has befriended us. Our innumerable coverings lessen. Such are the rewards of devotional repetition. *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.* Realizing God through Chanting Hare Kṛṣṇa *A relative newcomer to Kṛṣṇa consciousness expresses what he has learned about chanting the holy names.* By Richard Dirden How the chanting of Kṛṣṇa’s holy names brings us closer to Him. I work as the chief executive officer of a mechanical engineering company. I was struggling with feelings of emptiness and a lack of purpose in my life, and despite material success, I felt unfulfilled and disconnected from the world around me. I stumbled upon the teachings that Prabhupāda presented to us and the practice of chanting Hare Kṛṣṇa about three years ago after watching a documentary on Prabhupāda’s life and was immediately drawn to the idea of connecting with the divine through the repetition of the *mantra*. I began to chant the Hare Kṛṣṇa *mantra* regularly, and over time, I found that the practice helped bring a sense of peace and clarity to my mind. As I continued to chant, I also started to develop a deeper understanding of the nature of God and the self. I began to study the *Bhagavad-gītā* and other Vedic texts and found that the knowledge I gained from these texts helped deepen my understanding of my spiritual path. Through the practice of chanting Hare Kṛṣṇa and studying the scriptures, I was able to find a sense of purpose and fulfillment in my life that I had been missing before. I felt a deeper connection to the world around me, and my relationships with others also improved. Even as somewhat of an outsider to Kṛṣṇa consciousness, I think my experience highlights how the practice of chanting Hare Kṛṣṇa can have a profound impact on an individual’s spiritual journey. Śrīla Prabhupada taught that the process of God realization begins with the practice of chanting Hare Kṛṣṇa. Here I’d like to express what I’ve understood to be the significance of this practice, and how it brings us closer to understanding the divine. *A Direct Call to God* First, it’s important to understand that the Hare Kṛṣṇa *mantra* is not just any ordinary prayer or slogan. It is a direct call to God, imploring Him to reveal Himself to us and, especially, to allow us to serve Him, service to Him being our natural position as eternal spirit souls who are subordinate parts of Him. The *mantra* consists of three names: Hare, Kṛṣṇa, and Rāma. Each name carries deep spiritual significance. The process of chanting Hare Kṛṣṇa involves both hearing and speaking the *mantra*. When we hear the *mantra*, either by our solitary chanting, chanting with others, or listening to recordings, the vibrations of the syllables enter our ears and have a purifying effect on the mind. And when we speak the *mantra*, the vibrations are also transmitted through the tongue and the mouth, further purifying the body and the senses. The Hare Kṛṣṇa *mantra*, specifically, is a mahā-*mantra*, or great *mantra*, and has the power to deliver the practitioner from the cycle of birth and death. The *mantra* is derived from the ancient Sanskrit text the Kali-santaraṇa Upaniṣad and is traditionally considered the most effective means of attaining God realization in the current age, Kali-yuga. Hare refers to the divine feminine energy of God, also known as His internal potency. Kṛṣṇa refers to God Himself, the supreme consciousness. Rāma represents the supreme pleasure of God. When we chant Hare Kṛṣṇa, we are inviting God to reveal Himself to us in His full glory, complete with His divine energy and bliss. In the *Bhagavad-gītā* (10.25) Lord Kṛṣṇa states that of all the spiritual practices, the repetition of the Lord’s holy name is the highest and most effective. The Rāmāyaṇa also states, “In the Age of Kali, the chanting and remembrance of the names of God is the most powerful means of crossing the ocean of material existence.” This is because the name of God contains all of His divine qualities and energies, and by repeating the name, we can access those qualities ourselves. But chanting Hare Kṛṣṇa is not just about asking for something from God. It is also a way to purify our hearts and minds and connect with God on a deeper level. As we repeat the *mantra*, our consciousness becomes elevated, and we become more attuned to the spiritual realm. The practice of chanting Hare Kṛṣṇa helps bring us out of the cycle of birth and death and closer to the ultimate goal of self-realization, which is pure love of God and service to Him. As a side benefit, chanting Hare Kṛṣṇa can also bring us relief from the stresses and anxieties of daily life. The repetition of the *mantra* helps calm the mind and bring a sense of inner peace and balance. It can also help increase our focus and concentration, as the mind becomes more and more absorbed in the sound of the *mantra*. Śrīla Prabhupada time and time again emphasized the importance of chanting Hare Kṛṣṇa. He explains that this practice is the most effective way to purify the mind and the heart and connect with God. Through the repetition of the *mantra*, we can tap into a higher state of consciousness and come closer to understanding the nature of God. Prabhupada stressed that the practice of chanting Hare Kṛṣṇa should be done with faith and devotion. When we approach the practice with a sincere and open heart, the blessings of the Lord are more readily received. Prabhupāda recommended that we chant the *mantra* at least sixteen rounds per day on a set of prayer beads (known as a *japa mālā*), as this helps us establish a deeper absorption in the holy names. The repetition of the Hare Kṛṣṇa *mantra* has a profound effect on the practitioner’s consciousness. The practice of chanting Hare Kṛṣṇa is not limited to a specific time or place. It can be done anywhere, at any time, and does not require any special equipment or setup. All that is needed is a sincere desire to connect with God and the willingness to repeat the *mantra* with devotion. According to the *Bhagavad-gītā* (6.34), controlling the mind is more difficult than controlling the wind. The practice of chanting Hare Kṛṣṇa helps to focus and stabilize the mind as it becomes absorbed in the sound of the *mantra*. This increased focus and concentration can lead to a deeper understanding of the nature of God and the self. Prabhupada also emphasized that the practice of chanting Hare Kṛṣṇa should be accompanied by a disciplined and ethical way of life. This includes following such principles as nonviolence, truthfulness, and sexual purity, as well as engaging in activities that help develop a deeper spiritual understanding. By combining the practice of chanting Hare Kṛṣṇa with a virtuous lifestyle, the devotee can make rapid progress on the spiritual path. *Beyond Personal Benefits* The benefits of chanting Hare Kṛṣṇa extend beyond the individual practitioner. The practice also has the power to transform society as a whole. As more and more people engage in the chanting of Hare Kṛṣṇa, the consciousness of the collective is elevated, leading to a more harmonious and peaceful society. Chanting Hare Kṛṣṇa is not just a solitary practice but can also be done in the company of others. In the Kṛṣṇa consciousness movement, devotees often gather together to chant and engage in other devotional practices as a community. This can enhance the experience of chanting and bring a sense of unity and connection with others. The practice of chanting Hare Kṛṣṇa, as taught by Śrīla Prabhupada, is a powerful tool for self-realization and spiritual growth. It helps us purify our hearts and minds and connect with God on a deeper level. And as more people adopt this practice, the consciousness of society is elevated, bringing us all closer to the ultimate goal of realizing and serving God. Richard Dirden has a passion for exploring the spiritual aspects of life and is excited to share his insights with readers. He hopes to resonate with readers on a personal level and is committed to helping others deepen their understanding of the divine and find their path to spiritual fulfillment. Richard resides in Bradenton, Florida, with his wife, Sarah, and their two sons, James and Chris. From the Editor *The Holy Month of Bhādra* *Śrī Caitanya-caritāmṛta, Madhya-līlā*, chapter twenty, presents Śrī Caitanya Mahāprabhu’s teachings to Śrīla Sanātana Gosvāmī. Among the topics they discussed were the various forms of Lord Nārāyaṇa in the Vaikuṇṭha planets. In that context we learn that a particular Vaikuṇṭha Deity presides over each of the twelve months of the year. BTG’s Vaiṣṇava calendar in each issue uses the Deity’s name as the name of the month. For example, this year September 1 is the first day of the month of Hṛṣīkeśa. There’s an alternative way to name the months, and by that method September 1 this year marks the beginning of the month of Bhādra. I’m clarifying this point because you might have come across mentions of the month of Bhādra in Vaiṣṇava literature and wondered why you’ve never seen it on BTG’s calendar. If you look at the calendar in this issue, you’ll see that the month of Hṛṣīkesa (Bhādra) is especially auspicious. It begins with the anniversary of Śrīla Prabhupāda’s departure to the United States and ends with the anniversary of his acceptance of sannyāsa. These milestones in his life turned out to have worldwide significance. By accepting the renounced order of life, Śrīla Prabhupāda confirmed his commitment to fully dedicate himself to fulfilling the mission given to him by his spiritual master, Śrīla Bhaktisiddhānta Sarasvati Ṭhākura. That mission was to carry the teachings of Śrī Caitanya Mahāprabhu to the English-speaking world. When Śrīla Prabhupāda, alone and without the support of any patron or institution, boarded a cargo ship bound for America, any observer would have doubted that he had any chance of success. But he succeeded in ways beyond anyone’s imagination. One of the many examples of his success is that Janmāṣṭamī, the anniversary of Lord Kṛṣṇa’s appearance in this world fifty centuries ago during the month of Bhādra, is now celebrated in America and around the world by speakers of English and numerous other languages. Millions of people honoring Lord Kṛṣṇa on this holiest of days are doing so only because Śrīla Prabhupāda endured thirty-seven days at sea in his seventieth year to deliver Kṛṣṇa consciousness to a foreign shore. It is fitting, then, that the anniversary of Śrīla Prabhupāda’s appearance in Calcutta in 1896 falls the day after Janmāṣṭamī and people everywhere assemble to honor Lord Kṛṣṇa and His empowered modern representative during a two-day festival. Another important event in the month of Bhādra is Śrī Rādhāṣṭamī, the appearance anniversary of Śrīmatī Rādhārāṇī, Lord Kṛṣṇa’s eternal consort. While on board the Jaladuta on his way to America, Śrīla Prabhupāda wrote a Bengali poem in which He prayed to Lord Kṛṣṇa for the “pious act” of assuring the success of his preaching in America. The poem’s refrain gives us a glimpse of Śrīla Prabhupāda’s intimate relationship with Kṛṣṇa, as well as of Kṛṣṇa’s sweet, confidential relationship with Śrīmatī Rādhārāṇī: “O brother, Kṛṣṇa, I emphatically say to You that when You perform this pious act Śrīmatī Rādhārāṇī will surely be pleased with You and You will achieve great piety.” When Śrīla Prabhupāda traveled to America, he brought with him a trunkful of copies of the three-volume *Śrīmad-*Bhāgavatam**, Canto 1, with his translation and commentary. A verse in the *Bhāgavatam* (12.12.13) says that one who gives the *Bhāgavatam* as a gift on the full-moon day of the month of Bhādra achieves the supreme destination. Taking advantage of this offer is surely an auspicious way to honor this sacred month. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* *Bhakti* Wisdom 57/5 The Lord is a sentient being and is supreme over all other living entities. His glorious activities are identical with Himself. One should therefore not indulge in hearing and speaking of the rubbish activities of worldly politicians and so-called big men in society but should mold his life in such a way that he can engage in godly activities without wasting a second. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrī* *Iśopaniṣad*, *Mantra* 17, Purport If one sings the name of Kṛṣṇa, his eternal happiness and that of all others increases. By worshiping the name of Kṛṣṇa, one worships Kṛṣṇa Himself. . . . Therefore one must chant the name “Kṛṣṇa,” one must describe the name “Kṛṣṇa,” and one must worship the name “Kṛṣṇa.” Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura *Śrī Caitanya-bhāgavata, Madhya-khaṇḍa* 28.26, Commentary “Either today or in one hundred years or in some lifetime or other, Kṛṣṇa will certainly bestow His mercy upon me. Therefore, I will take shelter at His lotus feet with firm determination and never leave Him.” Such an attitude and such patience are required for those practicing devotional service. Śrīla Bhaktivinoda Ṭhākura *Sajjana Toṣaṇī* 4/9 O King, in the Age of Kali people’s intelligence will be diverted by atheism, and they will almost never offer sacrifice to the Supreme Personality of Godhead, who is the supreme spiritual master of the universe. Although the great personalities who control the three worlds all bow down to the lotus feet of the Supreme Lord, the petty and miserable human beings of this age will not do so. Śukadeva Gosvāmī *Śrīmad-Bhāgavatam* 12.3.43 The Lord’s holy name, His form and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are all transcendentally blissful. Śrī Caitanya Mahāprabhu *Śrī Caitanya-caritāmṛta, Madhya-līlā* 17.131 Of the many ways to chant Kṛṣṇa’s glories, foremost is His nāma-saṅkīrtana [chanting His names]. It is deemed the best because it can evoke at once the treasure of pure love for Kṛṣṇa. When relished with love in countless ways through service rendered constantly by the tongue, the nectar of Śrī Kṛṣṇa’s name delights the heart. Who can describe the unequaled excellence of that nectar of Śrī Kṛṣṇa’s holy name? Associates of Lord Viṣṇu *Śrī Bṛhad-bhāgavatāmṛta* 2.3.158–159 The Lord gives His self in the form of the deity in order that one may see, touch, and know Him. Śrīla Viśvanātha Cakravartī Ṭhākura *Śrīmad-Bhāgavatam* 11.3.22, Commentary COVER: His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, the founder-ācārya of the International Society for Kṛṣṇa Consciousness, was a true representative of Śrīla Rūpa Gosvāmī, who was a direct disciple of Śrī Caitanya Mahāprabhu and a leader in His movement. BTG57-06, 2023